l_>'^i^iijO,  I^  C^  VmJu-- 


I^^J^^^  ^f^^c^f^^^ 


cZ^^^^^^^^Lx.-.*^C^^<' 


THE 


DOCTRINES  AND   DOGMAS 


MORMONISM 


EXAMINED   AND    REFUTED 


ELDER  DAVIS  H.  BAYS 


St.  Louis 
CHRISTIAX  PUBLISHING  COMPANY 


Copyrighted,  1897,  By 
CHRISTIAN  PUBLISHING  COMPANY. 


XLo  /BSs  Devoted  "Mite 

WHO,     THROUGH   A   LONG    AND    SERIOUS    ILLNESS, 

NURSED  ME  BACK  TO  LIFE,  AND  ONLY    FOR 

WHOSE    WATCHFUL    CARE    THESE 

PAGES  WOULD  NEVER  HAVE 

BEEN    WRITTEN, 

THIS   VOLUME   IS   AFFECTIONATELY    DEDICATED 


PREFACE. 


The  only  apology  the  T^riter  has  to  offer  for  presenting' 
this  volume  to  the  public,  is  the  consciousness  that  such  a 
work  is  needed.  It  is  designed  as  an  aid  to  those  who  care 
to  become  more  thoroughly  acquainted  with  the  intricacies 
of  Mormon  theology,  and  especially  those  who  have  only 
been  able  to  study  it  from  the  outside.  With  few  excep- 
tions those  who  have  undertaken  to  '^  expose"  Mormonism 
have  dealt  with  the  follies  and  ^'grosser  crimes"  of  the 
system,  and  have  paid  little  or  no  attention  to  the  fundamental 
principles  upon  which  the  Church  of  the  Saints  is  based. 

No  writer,  so  far  as  we  are  informed,  has  ever  under- 
taken to  analyze  and  refute,  in  a  thorough,  systematic 
manner,  the  doctrines  and  dogmas  of  Mormonism.  In  this 
volume  we  have  endeavored  to  present  the  doctrines  of  the 
church  as  they  are  defined  by  its  leading  minds,  together 
with  the  Biblical  evidences  adduced  in  their  support,  and 
then  offer  such  evidences  from  scriptural  and  other  sources 
as  will,  in  the  writer's  opinion,  overthrow  the  arguments 
presented,  and  prove  the  entire  system  erroneous. 

Reared  in  the  faith  of  the  Saints  from  early  childhood, 
and  having  been,  for  twenty-seven  years,  a  zealous  advo- 
cate and  defender  of  its  peculiarities,  the  writer  has  bad 
rare  opportunities  for  studying  Mormonism  from  the  inside. 

The  line  of  argument  usually  employed  by  writers  and 
speakers  to  refute  the  Mormon  dogma  is  of  such  a  character 
as  to  render  success  almost  impossible.  They  depend  very 
largely  upon  the  current  belief  that  the  prophet's  general 
reputation  for  veracity  was  bad;  and  that  the  Book  of 
Mormon  was  concocted  from    the    old   Spaulding   Romance. 


PREFACE 

In  this  work  we  rely  upon  nothing  of  this  kind.  We  have 
something  far  better,  and  upon  which  we  may  confidently 
rely. 

We  take  up  each  proposition  as  it  is  presented  by  its 
friends,  and  then  proceed  to  answer  and  refute  their  argu- 
ments in  a  fair,  straightforward  manner,  demonstrating  the 
fallacy  and  erroneousness  of  the  entire  system,  from  a 
purely  Biblical  and  philosophical  point  of  view. 

Containing,  as  the  work  does,  full  proof -texts  and  his- 
torical references  upon  every  question  discussed,  it  is  a 
complete  hand-book  of  ready  reference,  and  is  admirably 
adapted  to  the  use  of  clergymen  and  others  who  may  have 
the  questions  to  meet,  as  well  as  a  source  of  reliable  infor- 
mation to  the  general  reader. 

The  work,  in  both  its  design  and  mode  of  argument, 
may  truthfully  be  said  to  be  original  and  altogether  unique, 
and  contains  much  valuable  matter  never  before  published. 

In  collecting  data  for  the  work,  I  have  been  placed 
under  obligations  to  a  number  of  the  leading  scholars 
of  the  country,  prominently  among  whom  may  be  men- 
tioned President  James  B.  Angell,  of  the  University  of 
Michigan;  Ira  Maurice  Price,  Ph.D.,  Associate  Professor  of 
Oriental  Languages  and  Literatures,  of  the  University 
of  Chicago;  Charles  H.  S.  Davis,  Ph.D.,  M.  D.,  of  Meriden, 
Conn.,  Dr.  Chas.  E.  Moldenke,  of  New  York,  Specialist  in 
Egyptology  and  Archeology,  and  Pres.  W.  R.  Harper,  of  the 
University  of  Chicago.  To  these  gentlemen,  together  with 
many  others  who  have  rendered  valuable  aid,  the  writer 
hereby  tenders  his  expression  of  thanks. 

In  the  hope  that  this  volume  may  be  the  humble  means 

of  reflecting  needed  light   upon  the   themes   discussed,  and 

that  it  may  accomplish  the  good  for  which   it   is   intended, 

and  without  stopping  to  offer  apologies  for  its  many  defects, 

we  send  this  little  book  out  into  the  world  upon  its  mission 

of  mercy  and  love. 

D.  H.  Bays. 


TABLE  OF  CONTENTS. 


CHAPTEE  I. 

INTRODUCTORY. 

A  remarkable  claim — Marvelous  if  true— No  middle  ground — ^Either 
true  or  false — Apostle  Pratt  states  the  case — Origin  of  Mormon- 
ism — Joseph's  vision — Churches  all  wrong — Their  teachers  cor- 
rupt— The  angel  Moroni — Hidden  plates  revealed — Urim  and 
Thummim 17 

CHAPTER  II. 

Martin  Harris  and  the  stolen  manuscript — Oliver  Cowdery — His 
part  in  the  work — Church  organized — The  Spaulding  Romance — 
Deposited  in  Oberlin  Library — Old  theory  abandoned— Sidney 
Rigdon  not  one  of  the  originators — Book  of  Mormon,  its  pur- 
port—The American  Bible— Apostles  chosen — The  First  Presi- 
dency—The Patriarch — Otlier  officers — Mormon  intolerance- 
Doctrines  of  the  Church 21 

CHAPTER  HI. 

The  Mormon  House — Its  internal  garnishment — Visions,  dreams, 
etc. — All  deceptive— Spiritual  gifts — Were  they  to  be  perpetuated? 
— Mormonism  affirms — It  must  prove — The  apostolic  commission 
—Its  obligations  perpetual— The  signs  promised  were  limited — 
The  church  perpetuated — Gates  of  hell  shall  not  prevail  against 
it 35 

CHAPTER  IV. 

Casting  out  devils— The  Saints  try  it— Devils  are  obstinate— Epi- 
lepsy and  insanity— A  modern  instance— Great  trial  to  the  faith- 
ful— Unknown  tongues  not  necessary — Conditions  have  changed — 
An  unkn'own  tongue  impossible — A  tongue  and  its  interpretation 
—Missionaries  cannot  speak  in  tongues— 1  Cor.,  twelfth  chapter— 
1  Cor.,  thirteenth  chapter— Tongues  shall  cease  and  prophecies 
fail— A  rule— Gifts  for  Gentiles— Take  up  serpents.        .        .         45 

(7) 


8  TABLE  OF  CONTENTS 

CHAPTEK  Y. 

Deadly  things— Joseph's  claim— Was  he  poisoned  ?— The  case  exam- 
ined—Hair came  out— Claim  unsupported— Healing  the  sick— The 
writer's  experience  and  disappointment— Then  and  now — Dis- 
couraged—A Mormon  subterfuge— Bible  miracles  and  latter  day 
pretensions.         . 62 

CHAPTER  VI. 

Other  claims— The  Adventists— Fi-ee  Methodists— Dr.  Dowie— The 
Cliurch  of  Rome— Their  miracles  lack  authentication— The  Church 
at  Corinth— Spiritual  gifts  were  for  edification— Utah  Church 
and  its  miracles— The  sick  healed— Cases  cited— Are  they  genuine? 
—-The  Reorganized  Church— Excellent  moral  character  of  its  mem- 
bership— Claims  to  miraculous  powers — Tested  by  a  simple  rule — 
Miracles  no  longer  necessary 70 

CHAPTER   VII. 

The  Mormon  Churcli  a  unique  structure — Divided  into  many  fac- 
tions—Which is  right  ?— King  Strang— His  kingdom— The  Mor- 
mon idea  of  an  apostolic  church— Its  ofBcers — Apostle's  Kelley's 
rule  for  testing  churches 75 

CHAPTER  YIII. 

The  Reorganized  Church  deficient — The  patriarch  omitted — Only 
nine  apostles — An  argument  examined — ^Polygamy  and  highway 
robbery— A  corrupt  tree— A  bitter  fountain— Duties  of  an  apostle 
defined— Brighamite  and  Reorganized  churches  agree — The  whole 
system  is  unscriptural 83 

CHAPTER  IX. 

Apostles  in  the  primitive  church— The  apostolic  office  is  ambassa- 
dorial, not  executive— Ambassadors  in  the  church  now  are  unnec- 
essary and  impossible— Mr.  Kelley's  rule  applied— Apostolic  suc- 
cession.          91 

CHAPTER  X. 

Nuts  to  crack— To  the  law  and  to  the  testimony— The  Bible  recog- 
nizes no  First  Presidency  in  the  church — No  Patriarch,  no  High 
Priests — ^Prom  another  standpoint— An  elder  is  a  Melchizedek 
priest— May  give  the  Holy  Spirit  by  the  laying  on  of  hands.      101 


TABLE  OF  CONTENTS  9 

CHAPTER  XL 

Church  and  kingdom  synonymous— The  church  from  John  to  the 
calling  of  the  twelve  without  apostles— From  1830  to  1835  without 
apostles — Only  elders — Fact  and  theory — Bible  church  and  Mor- 
mon church  compared — Branch  president — Mr.  Kelley's  test 
applied  to  Mormon  coin — Weighed  in  the  balance  and  found 
wanting 106 

CHAPTER  XH. 

Foundation  of  the  church— Various  opinions  on  Matt.  18 :  18— Upon 
this  rock — What  rock  ?— Joseph  Smith's  view— Apostle  Smith 
examined — Revelation  the  foundation  of  the  Mormon  Church— 
The  writer's  heresy— Christ  the  rock,  the  foundation.         .         112 

CHAPTER  XIH. 

The  spiritual  house — Christ  the  chief  corner-stone — In  types — Pillar 
of  fire— The  smitten  rock— The  question  settled— No  other  founda- 
tion but  Christ — Book  of  Mormon  and  the  rock— Joseph  Smith 
vs.  Joseph  Smith — Witnesses  in  the  balances — Summary.       .      134 

CHAPTER  XIV. 

Priesthood  and  preachers — Ministers  must  be  called  by  revelation — 
Joseph  was  like  Moses — Joseph  and  Oliver  ordained  to  the 
Aaronic  priesthood  by  an  angel — Ordained  by  Peter,  James  and 
John  to  the  Melchizedek  priesthood— Questioned  by  President 
Smith  of  the  Reorganized  Church — His  view  criticised — How 
priesthood  is  conferred — Angels  do  not  officiate  at  ordinations^ 
Who  ordained  Moses,  Melchizedek  or  Christ  ?— Christ  the  only 
Melcliizedek  priest 132 

CHAPTER  XV. 

Priesthood— What  is  it  ?— Webster  i\s.  Kelley — Mormon  definition 
erroneous — Joseph's  revelation  on  priesthood — Handed  down 
from  father  to  son— Isaiah  lived  in  the  days  of  Abraham— Moses 
ordained  by  his  father-in-law,  Jethro— Abraham  ordained  by 
Melchizedek— A  table  of  dates  and  ordinations— Gad  ordained 
Jeremy  1120  years  before  the  prophet  was  born.        .        .        144 

CHAPTER  XVI. 

Apostles,  then  and  now — How  called  ?— What  is  an  apostle? — Called 
by  Jesus  personally — Not  ordained  by  the  laying  on  of  hands — 


10  TABLE  OF  CONTEXTS 

How  were  the  apostles  qualified  ?— Endued  Avith  power  from  on 
high— Mormon  apostles— How  called  ?— Chosen  by  Oliver  Cow- 
dery,  David  Whitmer  and  Martin  Harris — Names  of  the  twelve 
apostles. 151 

CHAPTER  XVII. 

Joseph's  apostles— How  qualified— Tarry  at  Kirtland— Dedication 
of  the  Kirtland  temple— House  filled  with  angels — Questions  and 
answers— Jesus  did  not  appear— The  Reorganized  Church— When 
organized,  and  by  whom — Of  whom  composed — Seven  apostles 
chosen — Their  names — Chosen  by  a  committee  of  three— The  lesser 
ordains  the  greater — Can  a  stream  rise  above  its  fountain  ? — 
Apostasy  of  Apostle  Briggs— Repudiates  his^  own  revelation — 
Three  of  the  seven  apostles  reduced  to  the  ranks— Ells  and  Derry 
chosen  by  a  committee  of  three— Apostle  Derry  resigns— Summed 
up 158 

CHAPTER  XVIII. 

The  Book  of  Mormon— What  is  it  1— History  of  a  Jewish  colony- 
Written  on  metallic  plates— Plates  discovered  near  Palmyra, 
New  York — Joseph's  account  of  the  discovery — New  revelation- 
Orson  Pratt's  view — All  authority  lost  in  the  great  apostasy- 
Restored  by  an  angel— Joseph's  key  to  the  revelation  of  St.  John 
— The  man-child  is  the  priesthood — Mr.  Pratt  answered— A  mon- 
strous claim ,        ....        165 

CHAPTER  XIX. 

Is  a  new  revelation  necessary  1— The  great'  apostasy — Did  it  annul 
all  existing  authority  ?— The  great  Jewish  apostasy— Autljority 
not  destroyed— Devout  Zacharias— John  the  Baptist— The  old 
kingdom  and  the  new— Authority  transferred— The  latter  day 
apostasy— How  does  it  afEect  the  Mormon  Church  ?— Joseph's 
church  apostatized— Church  rejected  of  God— The  Reorganized 
Church  the  result  of  apostasy— The  Church  of  Christ  transmitted 
from  the  times  of  the  apostles 172 

CHAPTER  XX. 

A  marvelous  work  and  a  wonder— An  untenable  claim — Prom  Presi- 
dent Blair— His  comments  on  Isaiah  29— Mr.  Kelley's  points  of 
identity— Ariel— Old  and  new— Book  to  be  taken  out  of  the 
ground 182 


TABLE  OF  COXTEXTS  11 

CHAPTER  XXI. 

The  land  shadowing  with  wings— Is  it  North  and  South  American- 
Common  ground — Ariel  is  Jerusalem — It  shall  be  as  Ariel — The 
Ariel  of  the  West— A  race  ex  terminated — Their  History — The  land 
shadowing  with  wings  is  Egypt,  not  America — Views  of  Ira 
Maurice  Price,  Ph.  D 189 


CHAPTER  XXII. 

The  book  that  is  sealed — Isaiali,  chapter  twenty-nine — The  words  of 
a  book — Presented  to  Prof.  Charles  Anthon — A  woe  pronounced 
against  Jerusalem — The  city  where  David  dwelt— Inspired  trans- 
lation— Different  rendering  of  Isaiah  twenty-nine — Quotation 
from — Comments — A  safe  rule — Isaiah  twenty-nine  relates  to  the 
destruction  of  Jerusalem — Ten  propositions — No  propliecy  con- 
cerning a  book — A  question  of  exegesis  and  history — The  prophecy 
of  Isaiah  concerning  the  destruction  of  Jerusalem  literally  ful- 
filled—Revolt of  the  ten  tribes— Israel  and  Judah— The  Assyrian 
captivity — A  strange  work 194 

CHAPTER  XXIII. 

The  Babylonian  captivity— Nebuchadnezzar— Siege  of  Jerusalem — 
•  Raised  forts  against  the  city— Terms  of  Isaiah's  prophecy  — 
Jeremiah  records  its  fulfillment — The  nations  that  fight  against 
Mount  Zion — Become  as  the  dream  of  a  night  vision — Have  all 
passed  away — Wise  and  prudent  men — The  blindness  of  all  Israel 
— The  Chaldean  army  besieges  Jerusalem — Josephus  describes  it — 
Downfall  of  the  Jewisli  kingdom— A  marvelous  work  and  a 
wonder 20? 


CHAPTER  XXIV. 

Professor  Anthon  and  Martin  Harris— The  "words  of  a  book" — 
Joseph  Smith's  transcript  presented  to  the  Professor— Read  this, 
I  pray  thee — I  cannot  read  a  sealed  book — Joseph  Smith,  not 
Martin  Harris,  made  the  statement— Times  and  Seasons  for  May 
2,  1842— Mr.  Kelley  states  the  case— The  Professor  could  not 
decipher  the  characters— Characters  were  Egyptian,  Chaldaic, 
Assyrian  and  Arabic— Self-contradictory— Correctly  translated— 
Professor  Anthon's  statement— Contradicts  Mr.  Harris— No 
other  witnesses — The  statements  compared— Smith-Harris  testi- 
mony incompetent.        . 220 


12  TABLE  OF  CONTENTS 

CHAPTER  XXV. 

The  testimony  of  the  three  witnesses — A  remarkable  document — 
Apostle  Pratt's  view — An  immense  conclusion — The  witnesses 
not  deceived— The  testimony  is  true  or  they  are  impostors— The 
line  is  drawn  by  Mormon  authority — Are  the  witnesses  unim- 
peachable ?— Direct  and  indirect  evidence— The  Mormon  Church- 
Authority  depends  upon  the  veracity  of  these  witnesses — An 
admission— A  negative  proposition — How  established— An  illus- 
tration  237 

CHAPTER  XXVI. 

The  three  witnesses— Did  they  see  an  angel  ?— Impeaching  the  wit- 
nesses—Seven counts  in  the  indictment— Eight  witnesses— Testi- 
mony unimportant — Their  defection  from  the  prophet  in  Mis- 
souri—Stick to  their  original  story— The  three  witnesses  did  not 
recant — Reasons  for  adhering  to  the  original  story— Afraid  to 
expose  the  fraud— Better  die  with  a  lie  on  their  lips  than  to 
divulge  the  secret— The  touch  of  angelic  hands  in  holy  ordina- 
tion—How could  they  forsake  the  prophet  ?— If  I  had  seen  the 
angel— A  visit  to  David  Whitmer— Did  the  witnesses  reaffirm  'i— 
A  letter  from  Martin  Harris 244 

CHAPTER  XXVII. 

They  did  not  see  the  angel— The  reasons  given— Egyptology  little 
understood  in  1830— Under  the  light  of  recent  discoveries— The 
veil  removed— Book  of  Mormon  written  in  Egyptian— Orson 
Pratt's  testimony— Testimony  of  Martin  Harris— Were  tlie  char- 
acters on  the  plates  Egyptian? — Fac-simile  of  the  characters- 
Genuineness  verified   by  Mormon   authority.        .        .        '        254 

CHAPTER  XXVIII. 

The  characters  are  not  Egyptian— The  testimony  of  scholars— Mr. 
Kelley's  fac-simile— Submitted  to  scholars  for  examination— Ex- 
planatory letter— President  James  B.  Angell's  reply— A  moral, 
not  a  linguistic  question— Characters  fraudulent— Chas.  H.  S. 
Davis,  M.  D.,  Ph.  D.— Characters  put  down  at  random— Resem- 
ble nothing,  not  even  shorthand— Not/an  Egyptian  letter  or  char- 
acter in  it— A  letter  from  Jerusalem — Dr.  Charles  E.  Moldenke— 
The  plates  of  the  Book  of  Mormon  a  fraud— Egyptian  and  Arabic 
side  by  side— Is  ridiculous  and  impossible— Characters  bear  no  re- 
semblance to  Egyptian  or  Assyrian— Testimony  of  the  witnesses 
compared— Scholarship  rs.  ignorance— Conclusion  of  the  whole 
matter 260 


TABLE  OF  CONTENTS  13 

CHAPTER  XXIX. 

The  Doctrines  of  Mormonism— What  the  Saints  believe— The  only 
way  to  be  saved— Erroneous  exegesis— Faith  towards  God- 
Repentance  from  dead  works— Works  of  the  law— Must  leave 
them— Cannot  perfect  the  believer— Character  of  the  Hebrew 
letter— Hebrews  6: 1,  2  paraphrased— The  doctrine  of  baptisms- 
Divers  washings  of  the  law— Baptize— Born— The  difference— The 
law  of  life— The  law  of  sin  and  death— Summary,         .        .        277 

CHAPTER  XXX. 

The  laying  on  of  hands— Is  it  an  ordinance  of  the  Gospel  ?— Neither 
Christ  nor  the  apostles  enjoin  it— Not  a  principle  of  the  doctrine 
of  Christ— Peter  and  John  give  the  Holy  Spirit— Paul  at  Ephesus 
— Classed  among  apostolic  miracles— Not  necessary  to  salva- 
tion—It is  of  Hebrew  origin— The  scape-goat— Sins  laid  upon  the 
goat— Sins  of  the  world  laid  upon  Christ 291 

CHAPTER  XXXI. 

Testimony  of  the  Book  of  Mormon— Does  it  teach  the  laying  on  of 
hands  ?— Contains  the  fullness  of  the  Gospel— The  first  Nephite 
Church— Alma  the  first  high  priest— No  laying  on  of  hands— One 
faith  and  one  baptism— First  appearance  of  Christ— His  Doctrine 
—Taught  his  disciples— He  neither  taught  nor  practiced  the  lay- 
ing on  of  hands— Holy  Spirit  received  without  it— Nephite  twelve 
disciples  did  not  teach  the  doctrine— Its  practice— Not  an  instance 
in  the  Book  of  Mormon— It  is  mentioned  but  once— Faitli,  Repent- 
ance, Confession  and  Baptism— More  than  tins  cometh  of  evil- 
Joseph  and  Oliver  received  the  Holy  Spirit  without  the  laying  on 
of  hands— Resurrection  of  the  dead  and  eternal  judgment— Leav- 
ing the  principles  of  the  doctrine  of  Christ— What  is  meant  by  it? 
— Conclusion.         ...        - 303 

CHAPTER  XXXII. 

Mormon  polygamy— Was  Joseph  Smith  its  author?— Became  public 
soon  after  the  prophet's  death— Joseph's  power  over  his  people— 
An  illustration— " Thou  shalt  give  heed  to  all  his  words"  — 
Doctrine  and  Covenants  accepted— Polygamy  practiced  before 
Joseph's  death— Questioned  only  by  the  Reorganized  Church— 
The  son  guards  the  good  name  of  his  father— Polygamy  a  gradual 
growth— Book  of  Mormon  condemns  the  doctrine— Early  sus- 
picions—Charged with  polygamy  in  1835— Article  on  marriage- 
Does  not  exclude  the  practice— One  man  one  wife-— One  woman 


14  TABLE  OF  COXTEXTS 

but  one  husband — John  C.  Bennett — The  secret  wife  system — 
Trouble  between  Smith  and  Bennett — The  Nauvoo  Legion — A 
sham  battle 318 

CHAPTER  XXXIII. 

Side-lights— A.  H,  Smith  on  polygamy — Those  certificates— Dr.  Ben- 
nett's apostasy — He  divulges  the  secret  wife  system — Joseph 
denies — Hyrum  Brown  cut  off  from  the  church — Hyrum  Smith 
denies — Denials  examined — Priesthood  and  polygamy — Testimony 
of  William  Marks — Joseph  Smith  knew  polygamy  existed — A  thus 
saith  the  Lord  would  have  stopped  it — Joseph  alone  respon- 
sible  331 

CHAPTER  XXXIV. 

Revelation  on  celestial  marriage — Joseph  Smith  its  author — A  house 
of  order — If  any  man  marry  him  a  wife— For  time  and  all  eter- 
nity— Passing  the  angels  and  the  gods — Then  shall  they  be  gods — 
All  manner  of  sins  and  blasphemies  shall  be  forgiven —Shedding 
innocent  blood  the  unpardonable  sin— Abraham's  wives— Sarah 
and  Hagar — Isaac  and  Jacob — David  and  Solomon — Sealed  on 
earth  and  sealed  in  heaven — Emma  Smith — Must  accept  the 
celestial  law  or  be  destroj^ed— If  a  man  espouse  a  virgin — If  he 
espouse  another  he  is  justifi.ed — If  he  have  ten  virgins  given  him— 
The  original  wife — She  must  procure  other  wives  for  her  lord,  or 
be  destroyed— Will  reveal  more  hereafter— Mrs.  Stenhouse — 
Celestial  law,  indeed !— Joseph  must  have  written  it.        .        344 

CHAPTER  XXXV. 

Sprang  from  the  same  root— Shedding  innocent  blood— Evil  and 
obscene  practices — Who  was  their  author  ? — Fruit  of  the  Mormon 
tree — History  of  the  polygamy  revelation — What  Emma  Smith 
says  about  it — Interviewed  by  her  son — What  her  statement 
proves — Her  testimony  does  not  agree  with  that  of  Elder 
Marks — Brigham  Young's  testimony — A  copy  of  the  revelation 
preserved  by  Brigham — Published  in  1852 — The  Laws  and  Fos- 
ters— Nauvoo  Expositor  destroyed — The  prophet  arrested — 
Affidavits  of  Ebenezer  Robinson  and  wife — Hyrum  Smith  taught 
them  polygamy 359 

CHAPTER  XXXVI. 

Bearded  the  lion  in  his  den — Alexander  and  David  Smith  in  Utah — 
Deny  that  their  father  was  in  polygamy — Brighamites  respond — 
Smith-Littlefield  controversy — Positive  proof  that  Joseph  Smith 


TABLE  OF  CONTENTS  15 

had  plural  wives — Testimony  of  David  Fullmer — Thomas  Grover's 
letter — Certificate  of  Lovina  Walker — Affidavit  of  Emily  D.  P. 
Young— Affidavit  of  Leonard  Soby — What  Z.  H.  Gurley  says  of 
Mr.  Soby — Testimony  of  Mercy  R.  Thompson — She  was  sealed 
to  Hyrum  Smith — Her  letter  to  President  Smith — His  view  of  the 
case — He  accounts  for  the  origin  of  polygamy — Summary.     .    372 

CHAPTER  XXXVII. 

The  gathering— A  new  Jerusalem  promised— Western  Missoum  the 
land  of  Zion — Independence  the  central  spot — Temple  to  be  built — 
Saints  begtn  to  gather — Established  in  Zion — A  dark  cloud  arises 
— Driven  from  Jackson  County — Zion  in  possession  of  the  enemy 
— The  redemption  of  Zion — How  it  is  to  be  accomplished — A  para- 
ble— Zion's  camp — Baurak  Ale — The  Lord's  warriors — Start  for 
Zion — Meet  a  superior  force — A  narrow  escape— A  terrible  storm 
— A  new  revelation — Army  to  disband— Wait  for  a  little  season — 
Cholera  in  the  camp — Tried  as  Abraham— I  will  fight  your  bat- 
tles— Shall  find  grace  and  favor  in  the  eyes  of  the  people — Let  my 
army  become  very  strong — Far  West — The  Mormon  war — Resist 
the  militia — Several  killed — Exterminating  order  of  Gov.  Boggs — 
Joseph  and  the  leaders  arrested — Mormons  driven  from  the  State 
— The  whole  gathering  scheme  a  failure 391 

CHAPTER  XXXVIII. 

Prophecies  of  Joseph  Smith — Were  they  fulfilled? — The  rebellion  of 
South  Carolina— President  Jackson  and  the  Nullifiers — The 
great  rebellion— War  of  1861-5— The  propliecy  analyzed— Unful- 
filled— Letter  to  R.  N.  E.  Seaton — Bloodshed,  famine  and  earth- 
quakes— A  desolating  scourge — Letter  to  John  C.  Calhoun — Dire 
things  predicted— The  prophet  grows  eloquent— The  whole  pre- 
diction a  failure.          . 423 

CHAPTER  XXXIX. 

A  letter  to  Elder  T.  E.  L.— Modern  revelation— Apostles  and  proph- 
ets— Church  organization — Its  various  officers— Two  Priest)] oods 
— "Those  abominations  "—Early  Christians— A  charge  repelled  — 
Those  idolatrous  Israelites — No  new  revelation  necessary — The 
"basic  idea  of  Mormonism" — An  important  question— The  New 
Testament  a  perfect  guide — Five  pointed  questions — Six  reasons 
examined— The  Bible  a  detector— A  mere  srcapping  of  incidents— 
The  whole  system  wrong— Conclusion 438 


THE    DOCTRINES    AND    DOGMAS   OF 
MORMONISM. 


CHAPTER  I. 

INTRODUCTORY. 

A  remarkable  claim— Marvelous  if  true— No  middle  ground— Either 
true  or  false— Apostle  Pratt  states  the  case— Origin  of  Mormou- 
ism— Joseph's  vision— Churches  all  wrong— Their  teachers  cor- 
rupt—The angel  Moroni  — Hidden  plates  revealed  —  LVim  and 
Thummim. 

In  order  to  a  correct  understanding  of  Mormon 
theology  it  becomes  necessary  to  briefly  state  the 
ground  upon  which  it  is  based. 

Mormonism  sets  up  a  cLaim  which,  if  true,  is  simply 
marvelous.  But  if,  on  the  other  hand,  it  is  false,  it 
will  at  once  be  stamped  as  the  most  daring  fraud,  the 
most  unscrupulous  effort  to  deceive  and  mislead  the 
unwary  and  credulous  that  was  ever  attempted  at  any 
period  of  the  world's  history. 

It  will  doubtless  be  conceded  by  all  classes  that  no 
middle  ground  can,  by  any  possible  means,  be  taken 
upon  this  question.  Mormonism  is  either  absolutely 
true  or  unquestionably  false.  Its  advocates  claim  it 
to  be  a  system  revealed  directly  from  heaven  by  the 
personal  ministry  of  angels,  who  conferred  authority 
upon  Joseph  Smith  and  Oliver  Cowdery  by  the  "  laying 
on  of  hands." 

There  can  be  no  possible  chance  for  mistake  or 
deception  in  this  matter,  so  far  as  the  originators  of 

2  (17j 


18         THE  DOCTRINES  AXD  DOGMAS  OF  MOBMOXISM 

the  scheme  are  concerned.  Upon  this  point  Mr. 
Orson  Pratt,  one  of  the  original  twelve  apostles, 
chosen  under  the  direction  of  Joseph  Smith,  and 
declared  in  Mormon  history  to  be  the  St.  Paul  of  the 
nineteenth  century,  says: 

*' This  book,"  referring  to  the  Book  of  Mormon, 
*•*  must  be  either  true  or  false.  If  true,  it  is  one  of  the 
•i  most  important  messages  ever  sent  from  God  to  man. 
.  .  .  If  false,  it  is  one  of  the  most  cunning,  wicked, 
bold,  deep-laid  impositions  ever  palmed  upon  the 
world,  calculated  to  deceive  and  ruin  millions  who  will 
receive  it  as  the  word  of  God."  (O.  Pratt's  works, 
Divine  Authenticity  of  the  Book  of  Mormon,  page  1). 

Under  this  view  of  the  case,  then,  it  becomes  our 
duty  to  inquire  whether  this  claim  be  true  or  false — 
whether  it  is  supported  by  competent  testimony. 

In  treating  this  subject  it  is  the  intention  of  the 
writer  to  state  every  proposition  to  be  discussed,  when 
possible  to  do  so,  in  the  language  of  the  friends  and 
advocates  of  the  system,  and  thus  avoid  all  contro- 
versy respecting  premises. 

Likewise  every  statement  of  fact  shall  be  supported 
by  Mormon  authority,  when  practicable,  or  from  other 
sources  whose  authenticity  cannot  be  successfully 
controverted. 

It  is  not  the  purpose  of  the  writer  to  make  war 
upon  people  who  honestly  believe  in  the  doctrines  of 
Mormonism,  but  to  present,  rather,  what  appears  to 
be  good  and  valid  reason  for  believing  that  the  system 
had  its  origin  in  fraud  and  deception. 

We  shall  state  as  briefly  as  may  be  the  entire  ground 
upon  which  the  system  is  based,  and  then  proceed  to 
examine  each  point  under  the  light  of  such  facts  as 
are  attainable. 


THE  BOCTRIXES  AND  DOGMAS  OF  2I0BM0XISM        19 
OIUGIX    OF   MORMONISM.  • 

Joseph  Smith,  founder  of  the  Mormon  hierarchy, 
was  born  in  Sharon,  Windsor  County,  Vermont,  De- 
cember 23, 1805. 

When  about  ten  years  of  age  he  removed  with  his 
father's  family  to  Pahnyra,  Ontario  County,  New 
York.  Here  began  his  remarkable  career  as  a  relig- 
ious teacher.  He  was  confessedly  illiterate,  but 
nature  had  endowed  him  with  a  clear,  strong  brain, 
and  by  sheer  force  of  his  intellectuality  he  was  from 
the  very  beginning  of  his  career  a  leader 

At  about  the  age  of  fifteen  he  professed  to  have 
seen  a  remarkable  vision.  Two  personages,  he 
declares,  stood  above  him  in  a  "pillar  of  light." 
"One  of  them,"  he  sa3's,  "spoke  to  me,  calling  me  by 
name,  and  said,  '  This  is  my  beloved  Son ;  hear  him.'  " 
Joseph  then  asked  the  Lord,  for  such  he  declared  the 
personage  to  be,  what  church  he  should  join. 

Concerning  the  answer  which  he  received,  Mr. 
Smith  sa3's: 

"I  was  answered  that  I  should  join  none  of  them, 
for  they  ivere  all  ivrong;  and  the  personage  who  ad- 
dressed me  said  that  all  their  creeds  were  an  abomin- 
ation in  Ids  sight;  and  that  the  professors  were  all  cor- 
rnpt.'" 

The  above  quotation  is  from  TuUidge's  Life  of 
Joseph  the  Prophet,  pages  3  and  4,  published  by  the 
Eeorganized  Church  of  Latter  Day  Saints  at  Lamoni, 
Iowa.  This  shows  the  light  in  which  the  founder  of 
Mormonism  viewed  all  other  churches  and  creeds. 
The  churches  were  all  wrong,  their  creeds  an  abomin- 
ation, and  their  teachers  and  professors  all  corrupt. 


20         THE  DOCTRIXES  AXD  DOGMAS  OF  MOHMOXISM 

Surely,  according  to  "  Joseph  the  Prophet/'  the  world 
was  in  a  most  deplorable  condition. 

Three  years  later  Joseph  had  another  interview 
which  lasted  all  night,  but  this  time  it  w^as  the  angel 
Moroni  who  appeared.  The  angel  told  Joseph  that 
" God  had  a  work  for  him  to  perform  " — that  "there 
was  a  book  deposited,  written  upon  gold  plates,  giving 
an  account  of  the  former  inhabitants  of  this  conti- 
nent" — and  that  deposited  with  these  plates  were  "  two 
stones  in  silver  bows,"  by  means  of  which  the  book 
must  be  translated.  (See  Tullidge's  History,  pages 
9  and  10.) 

Here  follows  an  interval  of  just  four  years  to  a  day. 
During  this  time  Joseph  was  seemingly  on  very  inti- 
mate terms  with  the  angel  Moroni — said  angel  being 
none  other  than  the  departed  spirit  of  the  prophet 
Moroni,  who  wrote  the  closing  book  of  the  Book  of 
Mormon, and  who  "hid  up  unto  the  Lord"  the  plates 
containing  the  record  of  his  people. 

(See  Book  of  Mormon,  chapter  4,  page  *532.) 

Remembering  exactly  where  he  had  "  hid  up  "  these 
plates,  he  of  course  experienced  no  difficulty  in  direct- 
ing Joseph  to  the  very  spot  wheTe  he  had  concealed 
them  over  1400  years  before.  After  four  years  of 
careful  training  under  the  tutelage  of  Moroni,  Joseph 
was  permitted  to  take  the  treasure  from  its  long  con- 
cealment and  begin  the  translation  of  the  sacred 
record  by  means  of  the  "  two  stones  set  in  a  silver 
bow,"    otherwise    known  as    the  ''Urim  and   Thum- 


*NoTE.— Thecopv  of  the  Book  of  Mormon  from  which  I  quote  is 
known  as  the  ''Palmyra  edition,"  the  first  ever  printed,  and  the 
pa^e  number  will  not,  therefore,  agree  with  subsequent  editions,  but 
book  and  chapter  I  think  are  the  same. 


CHAPTER  11. 

OLIVER  COWDERY. 

Martin  Harris  and  the  stolen  manuscript — Oliver  Cowdery— His 
part  in  the  woz'k — Church  organized — The  Spaulding  Romance — 
Deposited  in  Oberlin  Library— Old  theory  abandoned— Sidney 
Rigdou  not  one  of  the  originators — Book  of  Mormon,  its  pur- 
port—The American  Bible— Apostles  chosen— The  First  Presi- 
dency— The  Patriarch — Other  officers — Mormon  intolerance — 
Doctrines  of  the  Church. 

About  this  time  an  individual  appeared  upon  the 
scene  who  performed  a  very  conspicuous  and  import- 
ant part  in  the  development  of  the  Mormon  scheme. 
This  man  was  Oliver  Cowdery,  a  gentleman  of  con- 
siderable scholastic  polish. 

He  made  the  acquaintance  of  Joseph  Smith  some 
time  after  he  had  commenced  the  pretended  trans- 
lation of  the  plates,  assisted  by  one  Martin  Harris,  a 
farmer  of  some  means,  who  had  become  interested  in 
the  story  concerning  the  angel  and  the  plates.  Harris 
wrote  for  Joseph  till  they  had  produced  one  hundred 
and  sixteen  pages  of  manuscript,  which  Harris  was 
permitted  to  take  with  him  to  his  home.  This  MS., 
it  is  charged,  was  stolen  from  Harris  by  an  enemy, 
supposed  to  be  his  wife.  This  so  interrupted  the 
work  of  translation  that  no  further  work  was  done 
till  Oliver  Cowdery  made  the  acquaintance  of  the 
young  prophet,  when  the  work  was  commenced  anew. 

*'Two  days  after  the  arrival  of  Mr.  Cowdery," 
says  Joseph,  "  I  commenced  to  translate  the  Book  of 
^lormon,  and  he  commenced  to  write  for  me,  which 
having    continued  for   some   time,  I  inquired  of  the 

(21) 


22         THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM 

Lord  through  the  Urim  and  Thummim,  and  obtainea 
the  following  revelation."  (Tullidge's  Histoiy,  page 
35). 

Then  follows  a  lengthy  revelation,  from  which  is 
excerpted  the  following : 

*'  Behold,  thou  art  Oliver,  and  I  have  spoken  unto 
thee  because  of  thy  desire;  therefore  treasure  up 
these  words  in  thy  heart.  .  .  .  And  behold,  I 
grant  unto  you  a  gift,  if  you  desire  it  of  me,  to  trans- 
late even  as  my  servant  Joseph."  (Ibid,  pages  36 
and  37). 

I  thus  particularly  refer  to  the  circumstance  of 
Oliver  Cowdery's  association  with  Joseph  Smith  in 
the  very  rise  of  Mormonism,  for  the  purpose  of  cor- 
recting an  error  which  for  some  unaccountable 
reason  has  become  well-nigh  universal.  Except  by 
those  acquainted  with  the  facts  connected  with  the 
early  stages  of  its  development,  it  is  generally 
believed  that  Sidney  Rigdon  was  the  chief  abettor  of 
Joseph  Smith  in  concocting  the  Mormon  scheme. 

The  usual  debater  undertakes  to  trace  the  Book  of 
Mormon  to  the  Spaulding  romance  through  Sidney 
Rigdon. 

Nothing  can  be  more  erroneous,  and  it  will  lead  to 
almost  certain  defeat.  The  well-informed  advocate 
of  Mormonism  wants  no  better  amusement  than  to 
vanquish  an  opponent  in  discussion  who  takes  this 
ground.  The  facts  are  all  opposed  to  this  view,  and 
the  defenders  of  the  Mormon  dogma  have  the  facts 
well  in  hand.     I  speak  from  experience. 

As  a  matter  of  fact,  Sidney  Rigdon  was  an  earnest 
and  able  advocate  of  the  Reformation  contempora- 
neously with  Alexander  Campbell,  and  pastor  of  a 
church   at   Mentor,  Ohio,  at   the   very   time   Joseph 


THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM        23 

Smith  and  Oliver  Cowdery  were  propagating  Mor- 
monism  in  Kew  York  and  Pennsylvania.  Sidney  Rig- 
don  had  never  heard  a  Mormon  sermon,  nor  had  he 
ever  seen  a  copy  of  the  Book  of  Mormon  till  he  was 
presented  with  one  b}'  Oliver  Cowdery  and  Parley 
P.  Pratt  in  the  fall  of  1830.  It  is  an  historical  fact 
that  Mr.  Rigdon  became  a  convert  to  the  new  religion 
through  the  preaching  of  these  gentlemen  during  the 
visit  referred  to  above. 

Mr.  Rigdon's  large  influence  and  pursuasive  elo- 
quence carried  with  him  a  great  number  of  his  admir- 
ers in  that  section  of  Ohio,  which  unquestionably 
gave  the  first  decided  impetus  to  the  Mormon  delu- 
sion. An  eloquent  speaker,  and  a  gentleman  of 
more  than  ordinary  attainments,  he  soon  became  a 
recognized  power  in  the  propagation  of  the  new 
faith . 

Success  of  the  efforts  put  forth  in  this  section  of 
Ohio  was  doubtless  the  prime  cause  of  the  settle- 
ment at  Kirtland  a  short  time  afterwards,  and  which 
in  its  turn  led  to  the  building  of  the  Kirtland  temple. 

In  order  to  the  successful  refutation  of  the  Mor- 
mon dogma  it  is  not  at  all  necessary  to  connect  Sid- 
ney Rigdon  with  Joseph  Smith  in  its  inception.  In 
fact,  such  a  course  will  almost  certainly  result  in 
failure;  and  the  principal  reason  why  it  will  fail  is 
because  it  is  not  true.  Truth  is  always  better  than 
error,  and  is  much  more  easily  maintained. 

THE  SPAULDING  ROMANCE. 

In  this  connection  it  may  be  well  to  remark  that 
another  error,  closely  allied  to  the  above,  and  co-ex- 
tensive with  it,  is  that  which  relates  to  what  is  popu- 


^  24         THE  DOCTRIXES  AXD  DOGMAS  OF  MORMOXISM 

r 

J  larly  known  as  the  Solomon  Spaulding  romance,  out 

of  which,  it  has  been  uniformly  urged,  the  Book  of 
Mormon  was  concocted  by  Joseph  Smith  and  Sidney 

*  Kigdon.  If  it  be  true  that  the  Book  of  Mormon  is 
^  nothing   more    than   a   revamped  edition   of  the  old 

Spaulding  romance,  then  it  follows   that  the  former 
^  must  possess  at  least  a  few  of  the  characteristics  of 

sil  the  latter.     Necessarily  there  would  be  a  similarity  in 

design,    or    a   correspondence    between    the    names, 
-5  neither  of  which  is  true. 

^  The    long-lost    Spaulding    story   has   at   last   been 

unearthed,  and   is   now  on   deposit  in  the  library  of 
J     ^        Oberlin  College  at  Oberlin,  Ohio,  and  may  be  exam- 
^   S        ined  by  an3^one  who  may  take  the  pains   to  call  on 
^  \         President  Fairchild,  of  that  institution. 
■^   *JJ  In   a   letter   to  Joseph   Smith,    of   Lamoni,    Iowa, 

,  .  dated  at  Honolulu,  Sandwich  Islands,  March  28,  1885, 
^  S^  Mr.  L.  L.  Eice,  in  whose  possession  the  original 
U  ^  Simulding  story  had  been  resting  for  forty-four  years 
^   i  "^"^^^from  1839  to  *1885— says : 

f.  ',  <■  ."There  is  no  identity  of  names,  of  persons  or 
^~zi>  places,  and  there  is  no  similarity  of  style  between 
J  ^ >  them.  ...  I  should  as  soon  think  the  book  of 
P  ^  Revelation  was  written  by  the  author  of  '  Don  Quix- 
i  ^  ote,'  as  that  the  w^riter  of  this  manuscript  was  the 
C  ^        author  of  the  Book  of  Mormon." 

X'  ^  The   writer   has  examined  a  certified  copy  of  this 

V  A  remarkable  document,  and  to  say  he  was  surprised  is 
^  ^  to  express  it  moderately.  Instead  of  exhibiting  the 
^  ^  qualities  of  a  scholarly  mind,  as  we  had  been  led  to 
^   <        believe  it  would  do,  quite  to  the  contrary,  it  bears 

every   mark   of  ignorance  and    illiteracy,  and  is  evi- 

•  "^t  dently  the  product  of  a  mind  far  below  the  average, 
Jk    -4^     even  in  the  ordinary  affairs  of  life.    A  twelve-year-old 


THE  DOCTRIXES  AXD  DOGMAS  OF  MORMOXISM        25 

boy  in  any  of  our  common  schools  can  tell  a  better 
story  and  couch  it  in  far  better  English.  The 
-Sjymthlinf^sim^is-ri-fmhrrE^  Do  not  -attempt  to  rely 
upon,  it — it  will  let  you  down. 

The  entire  theory  connecting  Sidney  Rigdon  and 
the  Spaulding  romance  with  Joseph  Smith  in  origi- 
nating the  Book  of  Mormon  must  be  abandoned. 
We  have  something  better.  All  Mormon  history  and 
biography  agree  in  connecting  Oliver  Cowdery,  a  man 
the  equal  of  Sidney  Rigdon  in  point  of  scholastic 
attainments  and  personal  polish,  directly  with  Joseph 
Smith  in  every  stage  of  the  development  of  Mormon- 
ism. 

It  was  Oliver  Cowdery — not  Sidney  Rigdon — who 
assisted  in  the  so-called  translation  of  the  plates.  It 
was  he  who  helped  to  prepare  the  book  for  the  press; 
and  he  it  was,  doubtless,  wdio  expected  to  share  the 
profits  arising  from  its  sale.  It  was  Cowdery,  not 
Rigdon,  who  was  in  the  woods  with  Smith  when  the 
angel — John  the  Baptist — is  said  to  have  laid  his 
hands  upon  their  heads  and  ordained  them  to  what 
they  call  "the  Aaronic  Priesthood."  It  was  Oliver 
Cowdery  who  was  the  first  to  receive  baptism  at  the 
hands  of  Joseph  Smith,  and  who  in  turn  baptized  the 
prophet.  It  was  Oliver  Cowdery  who  ordained 
Joseph  Smith  by  the  "  laying  on  of  hands,"  to  be  the 
"first  elder  of  the  church,"  and  who  in  turn 
ordained  Oliver  to  be  the  "second  elder  of  the 
church;"  and  it  was  Oliver  Cowdery  who  assisted 
Joseph  in  the  organization  of  the  church  at  Seneca, 
Fayette  Co.,  N.  Y.,  April  6,  1830. 

In  order  to  verify  the  above  statement  of  facts,  the 
reader  is  referred  to  Tullidge's  History,  pages  35,  43, 
44,  75  and  77.     But  no  intelligent  Latter  Day  Saint 


26         THE  DOCTRINES  AND  DOGMAS  OF  M0BM0XIS21 

will  deny  these  statements.  Thus  it  will  be  seen  that 
Sidney  Rigdon  had  absolutely  nothing  to  do  with 
originating  Mormonism. 

THE     FOUNDATION. 

That  the  whole  Mormon  superstructure  is  founded 
upon  the  Book  of  Mormon,  no  one  will  perhaps 
attemp>t  to  deny.  If  that  book  is  true,  then  the 
authority  of  the  Mormon  Church  is  established 
beyond  the  possibility  of  reasonable  doubt.  But  if  it 
is  false,  then  Mormonism  may  justly  be  branded  as 
the  most  stupendous  fraud  of  the  ages,  and  its  advo- 
cates are  left  without  even  the  shadow  of  truth  upon 
which  to  base  their  claim  to  divine  authority. 

The  divine  authenticity  of  the  Book  of  Mormon 
must,  therefore,  be  sustained  by  the  testimony  of 
competent  witnesses,  or  Mormonism  is  a  failure. 
Can  its  claims  be  sustained  by  the  evidence  offered  in 
its  support?  If  not,  then  the  book  and  the  system 
built  upon  its  claim  to  be  a  divine  revelation  must  go 
down  together.  In  order  to  properly  test  the  claims 
of  the  book  we  must  first  understand  just  what  these 
claims  are. 

THE   PURPORT    OF    THE    BOOK    OF    3IORMON. 

The  Book  of  Mormon  is  represented  to  contain  a 
detailed  account  of  three  separate  colonies  which  set- 
tled upon  the  great  American  Continent,  the  first 
coming  from  the  tower  of  Babel,  the  other  two  from 
Jerusalem.  The  most  important  of  these  was  that 
led  by  one  Lehi,  and  with  which  the  Book  of  Mor- 
mon principally  deals. 

This  Lehi,  a  prophet,  left  Jerusalem,  according  to 


THE  DOCTRINES  AXD  DOGMAS  OF  M0R2I0XIS2I        27 

the  narrative,  "in  the  commencement  of  the  first 
year  of  the  reign  of  Zedekiah,  king  of  Judah"  (B.  of 
M.,  page  1),  in  the  year  600,  B.  C. 

It  describes  the  wanderings  of  the  little  band 
through  the  wilderness  on  foot  till  they  reached  the 
borders  of  the  Red  Sea,  and  their  sojourn  upon  the 
banks  of  a  large  stream,  which  Jlows  info  the  Red 
Sea.  From  this  point  they  traveled  in  a  south-south- 
easterly direction,  till  finally  they  came  to  the  sea 
called  *'Ireantum." 

Here  they  build  a  ship,  and,  under  the  direction  of 
the  self-appointed  Nephi,  the  youngest  of  four 
brothers,  sail  for  the  "promised  land;"  but  where 
the  promised  land  was  located,  or  in  what  direction, 
the  record  does  not  inform  us. 

The  book  relates  circumstantially  the  wanderings 
of  the  colony  in  the  great  wilderness  in  the  promised 
land,  till  they  finally  settle  somewhere  in  the  interior. 
Dissension  finally  arises,  and  Nephi,  with  his  two 
younger  brothers,  Jacob  and  Joseph,  separated  froui 
their  elder  brethren,  Laman,  Lemuel  and  Sam. 
Henceforth  they  were  two  separate  peoples,  known 
as  "Nephites"  and  "Lamanites."  The  book  gives  a 
very  full  account  of  the  numerous  wars  and  conten- 
tions between  the  two  races,  till  the  Nephites  became 
extinct,  in  the  year  A.  D.  420,  leaving  the  entire  Con- 
tinent in  possession  of  the  Lamanites,  from  whom 
our  American  Indians  are  said  to  be  descended. 

Instead  of  keeping  their  records  on  pap3Tus,  as  did 
the  Hebrews  in  every  age,  they  were  written  on 
"plates  of  brass,"  and  in  the  Egyptian,  instead  of 
the  Hebrew  language.  This  is  a  very  important 
point,  and  should  be  borne  in  mind. 


28         THE  DOCTBINES  AND  DOGMAS  OF  MORMONISM 

For  a  more  extended  account  the  reader  is  referred 
to  Tullidge's  History,  pages  45-64. 

The  Book  of  Mormon,  professedly  written  by  a 
succession  of  prophets,  stands  to  the  inhabitants  of 
Ancient  America  in  the  same  relation  that  the  Bible 
sustains  to  the  Israelites.  It  is  in  fact  the  American 
Bible.  The  validity  of  this  remarkable  claim  will  be 
thoroughly  examined  under  the  proper  head. 

APOSTLES     CHOSEN. 

Having  thus  briefly  sketched  the  rise  of  the  Mor- 
mon hierarchy,  let  us  now  proceed  to  notice  the  dif- 
ferent stages  of  its  development.  When  first  organ- 
ized the  church  consisted  of  but  six  members.  The 
new  doctrine  rapidly  spread  into  the  neighboring 
States,  and  among  the  accessions  to  the  new  church 
were  such  men  as  Sidney  Rigdon,  Parley  P.  Pratt, 
Brigham  Young,  Orson  Pratt,  Heber  C.  Kimball, 
Orson  Hyde  and  others. 

It  now  became  necessary,  in  the  opinion  of  this 
modern  seer,  to  effect  a  more  complete  organization 
of  the  church.  Joseph,  having  conceived  the  idea  of 
an  apostolic  church,  received  a  "revelation"  appoint- 
ing three  men  who  were  to  choose  the  twelve  apostles 
for  the  church  of  the  new  dispensation. 

At  a  meeting  called  for  the  purpose  at  Kirtland, 
O.,  Feb.  14,  1835,  the  "Twelve"  were  chosen  in  the 
following  manner: 

"The  three  witnesses  [to  the  Book  of  Mormon], 
namely,  Oliver  Cowdery,  David  Whitmer  and  Martin 
Harris,  united  in  prayer;  they  were  then  blessed  by 
the  laying  on  of  the  hands  of  the  Presidency,  and  then 
proceeded  to  make  choice  of  the  Twelve."  (Tul- 
lidge's History,  page  150.) 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMOXISM        29 

On  page  154  of  the  same  work,  in  giving  the  apos- 
tolic charge,  Oliver  Cowdery  sa3's : 

*'Have  you  desired  this  ministry  with  all  your 
hearts?  If  you  have  desired  it,  you  are  called  of 
God,  not  of  man,  to  go  into  all  the  world." 

Continuing  this  charge  to  these  apostles,  Mr.  Cow- 
dery says : 

"  Remember,  you  are  not  to  go  to  other  nations  till 
you  receive  your  endowment.  Tarry  in  Kirtlaiid 
until  you  are  endowed  with  power  from  on  high." 
(Ibid,  page  157.) 

We  cite  the  above  in  order  to  call  attention  to  the 
marked  difference  between  the  Lord's  method  of 
calling  twelve  apostles  and  that  employed  by  Joseph 
Smith,  and  shall  give  special  attention  to  it  in  the 
proper  place. 

THE    FIRST   PRESIDENCY. 

Not  only  was  there  a  "quorum"  of  twelve  apos- 
tles, but  another  "quorum"  of  vastly  more  impor- 
tance was  called  into  existence,  known  as  the  "  First 
Presidency." 

This  body  of  dignitaries  is  a  triumvirate,  consisting 
of  a  "chief  apostle  and  high  priest,  with  two  asso- 
ciate counselors."  This  is  the  highest  official  execu- 
tive body  in  the  church. 

There  is  also  another  triumvirate  of  lower  grade, 
composed  of  the  "Presiding  Bishop"  and  his  two 
counselors.  The  Bishop  has  charge  of  the  finances 
of  the  church,  and  should  be  a  literal  descendant  of 
Aaron.  But  in  the  event  that  such  descendant  can 
not  be  found,  a  person  of  some  other  lineage  may  be 
chosen,  as  shown  in  Joseph's  "  revelation  on  priest- 
hood," as  follows: 


30         THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM 

"  The  bishoprick  is  the  presidency  of  this  [Aaronic] 
priesthood,  and  holds  the  keys  of  authority  of  the 
same.  No  man  has  a  legal  right  to  this  office,  to  hold 
the  keys  of  this  priesthood,  except  he  be  a  literal 
descendant  of  Aaron.  But  as  a  high  priest  of  the 
Melchisedek  priesthood  has  authority  to  officiate  in 
all  the  lesser  offices,  he  may  officiate  in  the  office  of 
bishop  when  no  literal  descendant  of  Aaro7i  can  be 
fonnd.''  (Tullidge's  History,  page  217;  also  Doctrine 
and  Covenants,  Sec.  68,  Par.  2,  page  199.)  The 
italics  are  mine. 

But  you  may  ask,  How  is  it  possible  at  this  late  day 
to  determine  this  difficult  question  of  Aaronic 
lineage? 

To  ordinary  mortals  this  would,  I  confess,  prove  an 
insurmountable  barrier;  but  Joseph  was  a  man  of 
resources,  and  this  matter  of  lineal  descent  was  a 
trifling  affair.  You  must  bear  in  mind  the  fact  that 
Joseph  was  in  possession  of  that  magical  "  Urim  and 
Thum7nim^^'  by  means  of  which  he  had  access  to  the 
fountains  of  till  knowledge.  Appealing  to  this,  the 
question  was  soon  settled.  A  Patriarch  must  be 
appointed  whose  duty  and  privilege  it  shall  be  to 
determine  the  lineage,  not  only  of  the  man  whose 
privilege  it  is  to  "  hold  the  keys  of  this  priesthood," 
but  of  any  and  every  man  who  may  be  curious  to 
know  from  just  which  of  the  twelve  patriarchs  of  old 
he  might  be  descended. 

THE    PATRIARCH   ANOINTED. 

Accordingly  *'my  servant  Joseph  Smith,  Sen.," 
was  duly  consecrated  to  the  patriarchate  of  the 
church.  The  particulars  of  this  unprecedented  trans- 
action are  given  by  Tullidge,  as  follows: 


THE  nOCTRTXES  AND  DOGMAS  OF  MOBMOXISM        31 

"  The  interesting  episode  of  anointing  and  blessing 
the  first  patriarch  of  the  church,  with  the  marvelous 
manifestations  which  then  occurred,  is  spoken  of  by 
Joseph  as  follows: 

"We  then  laid  our  hands  upon  our  aged  father 
Smith,  and  invoked  the  blessings  of  heaven.  I  then 
anointed  his  head  with  the  consecrated  oil,  and  sealed 
many  blessings  upon  him.  The  presidency  then  in 
turn  laid  their  hands  upon  his  head,  beginning  at  the 
eldest,  until  they  had  all  laid  their  hands  upon  him, 
and  pronounced  such  blessings  upon  his  head  as  the 
Lord  put  into  their  hearts, — all  blessing  him  to  be 
our  Patriarch,  to  anoint  our  heads,  and  attend  to  all 
duties  that  pertain  to  his  office."  (TuUidge's  His- 
tory, page  161.) 

This  remarkable  ceremony  took  place  in  the  unfin- 
ished temple  at  Kirtland,  Ohio,  Jan.  21,  1836. 

On  Feb.  28,  1835,  two  weeks  after  the  twelve  apos- 
tles were  chosen,  and  at  the  same  place,  "The  Apos- 
tles of  the  Seventies"  were  in  part  called  and 
ordained.     (Ibid,  page  160.) 

OTHER    OFFICERS. 

Then  follows  the  "Quorum  of  High  Priests,"  the 
bishop  and  his  "  two  associate  counselors,"  elders, 
"  priests,"  teachers  and  deacons.  As  completed,  the 
organization  stands  thus: 

1.  The  First  Presidency;  2.  The  Patriarch;  3. 
Twelve  Apostles;  4.  Seventies;  5.  High  Priests; 
6.  Bishops;  7.  Elders;  8.  Priests;  9.  Teachers; 
10.  Deacons. 

The  above  officers  are  named  in  the  order  of  their 
importance,  and  comprise  the  entire  official  force  of 
the  Mormon  Church.     No  church  organization  short 


32         THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

of  this  will  puss  muster  with  any  Latter  Day  Saint  as 
the  Church  of  Christ.  Wm.  H.  Kelley,  one  of  the 
twelve  apostles  of  the  "  Eeorganized  Church  of  Jesus 
Christ  of  Latter  Day  Saints,"  in  his  work  entitled 
"Presidency  and  Priesthood,"  after  an  exhaustive 
argument  to  prove  the  above  organization  to  be 
strictly  Biblical  (see  p.  83),  clinches  his  argument 
with  the  following: 

''After  having  made  diligent  search  among  all  the 
societies  and  organizations  extant,  with  your  guide 
[the  Bible]  in  hand,  where  do  you  find  amidst  them 
all,  my  friend  and  reader,  an  institution  in  exact 
accord  with  the  pattern  of  Christ's  Church?  Ah, 
echo  answers.   Where? 

Yet  one  established  according  to  this  plan  is  all 
that  God  has  ever  deigned  to  acknowledge  as  his. 
What  will  you  do?  Throw  away  your  guide,  and  join 
the  daughters  of  the  old  mother,  or  some  institution 
of  men?  You  cannot  afford  to  do  this."  (Presi- 
dency and  Priesthood,  pages  188  and  189.) 

Again: 

"  Tired  and  discouraged,  perhaps,  you  are  ready  to 
exclaim:  With  guide  in  hand,  I  have  surveyed  the 
whole  of  Christendom,  and  1  have  failed  to  find  an 
organization  in  harmony  with  it,  or  anything  approxi- 
mating it.  I  want  to  be  saved!  I  must  join  some- 
thing or  I  am  lost!  Hold,  sir!  The  daughters  of 
'Mystery,  Babylon'  cannot  save  you;  neither  any 
institution  of  man."     (Ibid,  pages  190  and  191.) 

In  the  foregoing  extracts  we  have  the  very  essence 
and  spirit  of  the  Mormon  theology. 

The  sentiment  is  that  expressed  by  Joseph  Smith, 
^and  is  entertained  by  every  branch  and  faction  of  the 
Mormon  Church  in  every  part  of  the  world.     It  is  the 


THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM        33 

spirit  by  which  its  ministry  is  controlled,  although  for 
prudential  reasons  they  do  not  always  declare  it  so 
plainly  and  bluntly  as  does  Mr.  Kelley. 

Of  all  religions  extant  to-day,  Mormonism  is  the 
most  exclusive  and  intolerant.  How  unlike  the 
religion  founded  by  Christ!  How  unlike  the  spirit  of 
Mormon  intolerance  was  that  which  characterized  the 
teachings  of  the  world's  great  Law-giver!  He  could 
say:  *' He  that  is  not  against  us  is  for  us,"  but 
Joseph  Smith  says,  substantially,  that  *'We  are 
against  every  man  and  every  church,  because  they  arc 
allicroiuj;  their  creeds  are  an  abomination^  and  their 
teachers  all  corrupt.''^ 

Among  ecclesiastical  bodies  the  Mormon  Church  is 
the  Ishmael  of  the  nineteenth  century.  Its  hand  is 
against  every  man  and  every  church.  It  tolerates 
nothing  which  is  not  purely  Mormon  in  its  origin  and 
tendencies. 

THE  DOCTRINES  OF  THE  CHURCH. 

The  doctrines  of  Mormonism  are  characterized  by 
peculiarities  as  remarkable  as  they  are,  in  many 
respects,  erroneous.  Briefly  stated,  they  are  as 
follows : 

"(1)  Faith  in  God.  (2)  Faith  in  Jesus  Christ. 
(3)  In  the  Holy  Ghost.  (4)  Belief  in  the  doctrine 
of  repentance.  (5)  In  baptism.  (6)  In  the  laying 
on  of  hands.  (7)  In  the  resurrection  of  the  dead. 
(8)  Eternal  judgment.  (9)  The  Lord's  Supper. 
(10)  The  washing  of  feet.  These,  together  with 
.  .  .  the  endowment  of  the  Holy  Ghost  as  realized 
and  enjoyed  in  the  testimony  of  Jesus, — such  as  faith, 
wisdom,    knowledge,    dreams,    prophecies,    tongues. 


34         THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

interpretation  of  tongues,  visions,  healings,"  etc. — 
(Presidency  and  Priesthood,  pages  83  and  84). 

Mr.  Kelley  might  have  included  in  the  above  three 
Other  points  of  doctrine,  peculiarly  Mormon,  and 
without  which  the  list  is  by  no  means  complete, 
namely:  the  *'  law  of  tithing,"  the  *'  gathering  of  the 
saints,"  and  "baptism  for  the  dead." 

Having  presented  what  may  fairly  be  termed  the 
groundwork  of  Mormonism,  I  shall  now  proceed  to  a 
careful  examination  of  the  material  entering  into 
both  its  foundation  and  superstructure.  The  laws  of 
construction  require  us  to  begin  at  the  foundation  and 
build  upward;  but,  quite  to  the  contrary,  if  we  under- 
take to  tear  down  and  remove  a  useless  and  danger- 
ous structure,  we  usually  begin  at  the  top  and  work 
downward;  and  as  the  work  in  hand  is  destructive 
rather  than  constructive,  we  shall  adopt  the  latter 
method. 


CHAPTER  III. 

THE   MORMON  HOUSE — ITS  INTERIOR   GARNISHMENT. 

The  Mormoa  House — Its  iutemal  garnishment — Visions,  dreams, 
etc. — All  deceptive — Spiritual  gifts — Were  they  to  be  i^erpetuated  J 
— Mormonism  affirms— It  must  pi'ove— The  apostolic  commission 
— Its  obligations  j^erpetual— The  signs  promised  were  limited — 
The  church  perpetuated— Gates  of  hell  shall  not  prevail  against  it. 

The  Latter  Day  Saints  have  constructed  what  they 
are  pleased  to  call  a  "  spiritual  house,"  whose  foun- 
dation is  in  fact  the  Book  of  Mormon,  and  whose 
essential  frame-work  is  the  various  officials,  from  the 
"First  Presidency"  down  to  the  deacon — ^with  ''spir- 
itual gifts"  for  its  internal  garnishment.  The  advo- 
cates of  Mormonism  confidently  assure  us  that  this 
very  remarkable  structure  is  in  perfect  accord  with 
the  pattern  left  by  the  great  Architect  over  eighteen 
centuries  ago. 

"When  an  architect  submits  the  phm  for  a  building 
of  specific  dimensions,  he  usually  submits  therewith 
specifications  setting  forth  the  kind  of  materials  to  be 
used  in  its  construction. 

The  quality  of  the  materials  of  which  the  building 
is  constructed  is  of  as  much  importance  as  that  the 
structure  shall  be  of  the  required  dimensions.  A  fail- 
ure in  this  regard  would  be  as  fatal  to  the  builder  as 
if  he  had  changed  the  style  of  architecture,  or  the 
dimensions  of  the  building.  It  must  likewise  be  borne 
in  mind  that  the  interior  construction  and  finish  are 
of  as  much  importance  as  anv  other  part  of  the  work. 

(35)" 


36         THE  DOCTRIXES  A XI)  DOGMAS  OF  MOBMONISM 

To  the  casual  observer  the  edifice  may  have  a  very 
imposing  appearance,  but  when  examined  by  an  expert 
and  compared  with  the  plans  and  specifications,  it 
may  be  found  woefully  wanting  in  many  important 
particulars  as  to  both  foundation  and  superstructure. 
And  so  it  is  with  the  spiritual  house  called  the  church. 

The  important  question,  then,  for  us  to  consider  is 
this:  Does  the  Mormon  structure  fill  the  bill?  Does 
it  strictly  accord  with  the  plans  and  specifications? 
We  shall  see. 

The  edifice  must  be  constructed  in  every  particular 
exactly  according  to  the  divine  plan.  Its  interior 
adornments  must  be  of  the  hind  and  of  the  quality 
called  for  in  the  contract,  or  it  will  not  be  accepted. 

Reader,  did  you  ever  carefully  inspect  the  interior 
of  this  unique  specimen  of  spiritual  architecture?  If 
not,  just  take  a  little  stroll  with  me  through  its 
spacious  corridors  and  numerous  apartments.  Re- 
markable as  it  may  appear,  this  building  has  but  one 
door — BAPTISM — and  you  can  enter  by  no  other.  This 
admits  you  to  the  main  hall.  Here  on  the  right  is  a 
room  called  *' wisdom."  It  contains  a  few  pieces  of 
bric-a-brac — somewhat  attractive,  but  of  very  little 
practical  value.  The  next  one  we  enter  has  the  word 
''knowledge"  written  over  the  entrance.  Upon 
entering  this  room  you  are  conscious  of  a  keen  sense 
of  disappointment.  While  the  walls  are  hung  with 
a  few  fairly  good  productions,  the  larger  portion  of 
the  specimens  exhibited  are  of  inferior  grade. 

The  first  room  on  the  left,  here,  is  denominated 
"DREAMS."  This  apartment  is  delightful.  At  once 
upon  entering  it  you  are  carried  away  into  that  bliss- 
ful fairy-land,  where  all  is  quiet  and  peace,  and  where 
nothing  is  impossible.     Dream  on!    dream  on  !     How 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        37 

delightfully  realistic!  Never  aroused  from  this  bliss- 
ful slumber,  you  would  never  know  sorrow — would 
never  weep.  But  ah!  "life  is  real,  life  is  earnest," 
and  sooner  or  later  we  must  face  its  stern  realities  and 
taste  the  bitter  as  well  as  the  sweet. 

Here  is  another  large  room  furnished  almost  exactly 
like  that  we  have  just  left — "visions."  The  effect 
may  be  pleasing,  but  O,  how  delusive!  Nothing  sub- 
stantial— nothing  real  about  it  all.  "All  is  vanity 
and  vexation  of  spirit."  But  here  is  another — 
"SPIRITUAL  GIFTS."  Perhaps  this  will  be  more  satis- 
factory. It  is  said  to  be  the  exact  duplicate  of  one 
of  the  most  marvelously  beautiful  apartments  in  a 
very  ancient  building,  designed  by  the  most  skillful 
architect  the  world  ever  knew.  But,  alas !  when  you 
come  to  examine  its  furnishings  the  heart  is  faint 
with  disappointment.  You  had  every  reason  to 
expect,  from  representations  made  to  you  before 
entering,  that  every  article  in  this  room  would  be  of 
purest  gold  of  the  most  dazzling  brightness.  But 
on  applying  every  known  test — the  most  potent  of 
which  is  experience — you  turn  away  in  sorrow  and 
disgust.  Instead  of  pure  gold,  you  find  the  merest 
dross.  Instead  of  the  divine  luster,  you  find  only  the 
tarnishment  and  rust  pertaining  to  things  earthly  and 
impure.  Disappointment  meets  you  at  every  turn, 
and  with  bowed  head  and  sad  heart  you  seek  the  near- 
est exit,  and  make  your  way  out  into  heaven's  bright, 
refreshing  sunlight,  to  seek  relief  from  the  disap- 
pointment and  gloom  which  had  overwhelmed  you  like 
a  flood  because  of  falsehood  and  deception. 

SIGNS,    OR   SPIRITUAL    GIFTS. 

Covet  earnestly  the  best  gifts."  (1  Cor.  12:  31). 


38         THE  DOCTRINES  AXD  DOGMAS  OF  MORMOKISM 

This  injunction  of  the  apostle  is  regarded  by  Latter 
Day  Saints  as  being  equivalent  to  a  divine  promise 
to  perpetuate  the  miraculous  gifts  of  the  Holy  Spirit 
to  every  age  of  the  world,  and  that  Christians  may, 
therefore,  prophesy  in  the  sense  of  foretelling  impor- 
tant events,  speak  in  unknown  tongues,  interpret 
tongues,  see  visions,  heal  the  sick,  etc.,  as  in  the  days 
of  Christ  and  the  apostles.  But  the  Scripture  upon 
which  they  chiefly  rely  to  prove  this  position  is  the 
following: 

**  Go  ye  into  all  the  world  and  preach  the  gospel  to 
every  creature.  He  that  believeth  and  is  baptized 
shall  be  saved,  but  he  that  believeth  not  shall  be 
damned.  And  these  signs  shall  follow  them  that 
believe.  In  my  name  shall  they  cast  out  devils;  they 
shall  speak  with  new  tongues;  they  shall  take  up  ser- 
pents; and  if  they  drink  any  deadly  thing,  it  shall  not 
hurt  them ;  they  shall  lay  hands  on  the  sick,  and  they 
shall  recover."  (Mark  16:  15-18). 

It  is  the  boast  of  Latter  Day  Saints  that  no  man 
living  can  possibly  disprove  or  in  any  way  invalidate 
their  claim  upon  this  point.  In  the  first  place  the 
burden  of  proof  lies  with  them.  They  affirm  the  per- 
petuity of  these  miraculous  powers,  while  we  simply 
deny.  The  man  who  affirms  must  prove  what  he 
affirms.  It  is  entirely  sufficient  to  meet  an  affirmative 
proposition  with  a  bare  denial.  When  affirmative 
evidence  has  been  introduced,  the  negative  may  offer 
such  evidence  in  rebuttal  as  may  be  deemed  necessary. 
Thus  it  will  be  seen  that  we  are  under  no  obligation 
to  disprove  any  affirmative  proposition. 

In  this  issue  Mormonism  has  affirmed  something, 
and  has  offered  testimony  to  prove  it — is  in  fact  the 
plaintiff  in  an  action  before  the  civilized  world,  and 


THE  DOCTBIKES  AND  DOGMAS  OF  MORMOXISM        39 

asks  for  judgment  on  the  ground  that  the  testimon}^ 
of  its  witnesses  sustains  the  allegation.  Their  peti- 
tion sets  up  a  claim  that  certain  jewels — spiritual 
gifts — at  one  time  in  the  possession  of  a  woman  of 
great  distinction — the  Church  of  Christ — rightfully 
belong  to  said  plaintiff — the  Mormon  Church.  St. 
Mark  is  the  chief  witness.  He  was  likewise  one  of 
the  executors  of  the  will  under  whose  provision  the 
jewels  were  bequeathed  to  the  woman.  Now,  does 
the  testimony  of  Mark  declare  that  these  jewels  were 
to  be  transmitted  and  delivered  to  persons  claiming 
to  be  the  legal  heirs  of  said  woman,  who  lived  more 
than  seventeen  centuries  after  her  death?  Whether 
it  does  or  not  a  careful  examination  of  the  testimony 
will  determine. 

"With  this  text,  as  with  nearly  all  others  relied  upon 
to  establish  the  claims  of  Mormonism,  the  question  is 
purely  one  of  exegesis.  While  I  am  by  no  means  vain 
enough  to  imagine  that  we  shall  be  able  to  finally  and 
forever  settle  this  disputed  question,  yet  I  do  indulge 
the  belief  that  we  shall  be  able  to  show  the  Mormon 
exegesis  to  be  erroneous,  and  hence  incompetent  to 
sustain  their  contention. 

Let  us  now  proceed  to  carefully  analyze  the  terms 
of  the  commission  quoted  from  Mark's  testimou}', 
and  note  the  result. 

"  Go  2/e  into  all  the  world." 

Who  go  into  all  the  world?  The  disciples — tJie 
eleven.  No  one  else  is  addressed,  and  hence,  no  one 
else  is  included.     This  seems  conclusive. 

''Go  ye.''  Go  where?  "Into  all  the  world.'' 
Does  this  mean  the  disciples  thus  addressed — the 
eleven — were  to  go  into  every  inhabited  portion  of 
the  globe?     Certainly  not,  for  their  labors  were  con- 


40         THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

fined  almost  exclusively  to  a  small  portion  of  south- 
western Asia  and  that  portion  of  continental  Europe 
bordering  on  the  Mediterranean  Sea. 

"Go  ye  and  preach."     Preach  what?     TJie  Gospel. 

Go  when?  "After  Pentecost,  and  continue  to 
preach  the  Gospel  during  your  natural  lives."  This 
was  all  they  could  do. 

Go  to  whom?  "  To  every  creature  within  your 
reach."  What  shall  be  the  result?  "He  who  hears 
you^  and  receives  the  message  which  you  declare,  shall 
be  saved.  But  he  who  hears  you,  and  believes  not 
the  Gospel  which  you  teach,  shall  be  damned." 

So  far  we  find  nothing  in  the  language  of  Mark  to 
indicate  that  the  promised  "  signs  "  were  to  extend  to 
future  ages;  but  on  the  contrary  they  were  clearly 
intended  as  a  necessary  means  to  a  desired  end,  and 
that  end  was  the  establishment  of  the  church  of  Christ 
among  the  nations  of  the  earth. 

"And  these  signs  shall  follow." 

Here  is  a  promise;  but  to  whom  does  it  extend? 
Are  there  no  limitations?  Let  us  see.  "  And  these 
signs  shall  follow  tliem  that  believe.'''  Follow  them 
that  believe  what?  Why,  the  Gospel,  to  be  sure. 
"And  these  signs  shall  follow  them  that  believe  the 
Gospel?  "  Preached  by  whom?  Why,  by  the  disci- 
ples, of  course,  for  none  others  were  authorized. 
Analyzed,  the  proposition  stands  thus:  "And  these 
signs  shall  follow  them  that  believe  the  Gospel 
preached  by  the  disciples."  Just  that,  and  nothing 
more,  is  affirmed. 

This  analj^sis  shows  most  conclusively  that  the 
promise  of  miraculous  powers  was  limited  to  the  life- 
time of  the  first  disciples — the  eleven,  and  those  upon 
whom   they   had  laid   their   hands.     No    amount    of 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        41 

sophistry  and  false  reasoning  is  competent  to  show 
that  the  promises  contained  in  the  apostolic  commis- 
sion were  ever  intended  to  extend  beyond  the  lifetime 
of  the  apostles. 

While  the  Great  Commission  to  preach  the  Gospel 
and  administer  its  ordinances  was  general,  extending, 
under  proper  conditions,  to  every  age  and  every 
nation  under  the  heavens,  the  "  signs,"  or  miraculous 
gifts  of  the  Holy  Spirit,  were  confined,  as  we  have 
already  shown,  to  the  times  of  the  apostles.  While 
these  miraculous  powers  were  limited  to  the  apostolic 
age,  the  obligation  to  "  preach  the  Gospel  to  every 
creature,"  along  with  the  "  conditions  upon  which 
sinners  are  accepted  under  the  Gospel,"  as  provided 
in  the  commission,  was  made  perpetual. 

And  right  here  is  where  the  Saints  make  another 
serious,  I  might  say  fatal,  blunder.  They  insist,  with 
characteristic  pertinacity,  that  the  commission  was  a 
document  wholly  temporary  in  its  character,  while 
the  "signs"  were  intended  to  be  perpetual.  It 
seems  to  me  that  any  reasonable  person,  unbiased  by 
preconceived  opinion  and  fundamental  error,  ought, 
at  a  glance,  to  see  the  absurdity  and  unscripturalness 
of  this  position.  If  authority  to  preach  the  Gospel 
ceased  loith  the  apostles,  then  most  certainly  the 
Church  of  Christ  must  cease  to  exist  as  soon  as  the 
persons  composing  it  at  the  time  of  the  death  of  the 
last  apostle  were  all  dead;  and  if  this  be  true,  then 
what  becomes  of  the  declaration  of  Christ:  "Upon 
this  rock  I  will  build  my  church,  and  the  gates  of  hell 
shall  7iot prevail  against  it?''  (Matt.  16:18). 

In  order  that  the  "  gates  of  hell  " — the  powers  of 
darkness — should  not  prevail  against  the  Church  of 
Christ,  authority  to   minister   in   Gospel   ordinances 


42         THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

must  be  perpetuated.  As  the  apostles  could  not  them- 
selves personally  deliver  the  divine  message,  com- 
mitted to  them  in  the  Great  Commission,  to  all  peo- 
ple, they  very  wisely,  and  doubtless  by  the  command 
of  God,  set  apart  other  faithful  men  to  the  work,  and 
clothed  them  with  authority  to  preach  the  Gospel 
and  baptize  penitent  believers  into  the  name  of  Jesus 
Christ.  That  such  ministers — elders,  or  bishops, 
deacons  and  evangelists — were  ordained  by  the  apos- 
tles is  perfectly  clear,  as  the  following  shows : 

*' And  from  Miletus  he  sent  to  Ephesus,  and  called 
the  elders  of  the  church.  .  .  .  And  now,  behold,  I 
know  that  ye  all,  among  whom  I  have  gone  preaching 
the  kingdom  of  God,  shall  see  my  face  no  more.  .  . 
Take  heed  therefore  unto  yourselves,  and  to  all 
the  flock,  over  which  the  Holy  Ghost  hath  made  you 
overseers,  to  feed  the  church  of  God,  which  he  hath 
purchased  with  his  own  blood."  (Acts  20:17,  25,  28). 

"And  when  they  had  ordained  them  elders  in  every 
church,  and  had  prayed  with  fasting,  they  com- 
mended them  to  the  Lord,  on  whom  they  believed." 
(Acts  14:23). 

For  this  cause  left  I  thee  in  Crete,  that  thou 
shouldest  set  in  order  the  things  that  are  wanting, 
and  ordain  elders  in  every  city,  as  I  had  appointed 
thee.  .  .  .  For  a  bishop  [elder]  must  be  blame- 
less, as  the  steward  of  God,  .  .  .  holding  fast 
the  faithful  word  as  he  hath  been  taught,  that  he 
may  be  able  by  sound  doctrine  both  to  exhort  and  to 
convince  the  gainsayers."    (Titus  1:5,  7,  9). 

To  Timothy  Paul  says : 

*'This  is  a  true  saying,  If  a  man  desire  the  office  of 
a  bishop  [or  elder],  he  desireth  a  good  work.  A 
bishop   then  must  be  blameless,  the  husband  of  one 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        43 

wife,  vigilant,  sober,  of  good  behavior,  given  to  hos- 
pitality, apt  to  teach.  For  if  a  man  know  not  how  to 
rule  his  own  house,  how  shall  he  take  care  of  the 
church  of  God?''  (1  Tim.  3:1,  2,  5). 

Continuing,  the  apostle  gives  the  following  instruc- 
tions concerning  deacons : 

*' Likewise  must  the  deacons  be  grave,  not  double- 
tongued,  not  given  to  much  wine,  not  greedy  of  filthy 
lucre.  .  .  .  And  let  these  also  be  proved;  then 
let  them  use  the  office  of  a  deacon,  being  found 
blameless."   (1  Tim.  3:8,  10). 

*'  And  the  saying  pleased  the  whole  multitude:  and 
they  [the  congregation]  chose  Stephen,  a  man  full  of 
faith  and  of  the  Holy  Ghost,  and  Philip,  and  Procho- 
rus,  and  Nicanor,  and  Timon,  and  Parmenas,  and 
Nicolas,  a  proselyte  of  Antioch;  whom  they  set  before 
the  apostles:  and  when  they  had  prayed,  they  laid 
their  hands  on  them."    (Acts  6:5,  6). 

Two  of  these  deacons  (as  the  seven  are  gener- 
ally conceded  to  have  been),  Stephen  and  Philip, 
afterwards  became  very  prominent  evangelists,  ren- 
dering great  service  to  the  church. 

*'And  Stephen,  full  of  faith  and  power,  did  great 
wonders  and  miracles  among  the  people."  (Acts  Q:^. 
See  also  chapters  7  and  8)o 

Besides  the  elders  and  deacons  of  the  church,  there 
were  also  men  known  as  evangelists  (see  Eph.  4:11), 
whose  duties  correspond  very  nearly  to  those  of  the 
apostles,  even  performing  great  miracles,  as  in  the 
cases  of  Stephen  and  Philip.  These  men  were  often 
co-laborers  with  the  apostles,  and  were  very  efficient 
ministers  of  Christ. 

Of  this  class  may  be  mentioned  such  men  as  John 
Mark    the  traveling  companion  of  Paul  and  Barna- 


44        THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

bas  (Acts  12:25;  15:37);  Luke,  the  evangelist  and 
"beloved  physician,"  who  also  traveled  with  Paul 
(Acts  16:12;  20:5;  Col.  4:14;   2  Tim  4:11). 

Along  with  these  may  also  be  mentioned  Timothy, 
Titus,  Barnabas,  Judas  and  Silas  (Acts  15:22),  and 
many  others. 

These  men  possessed  authority  to  preach,  baptize, 
set  in  order  the  churches,  ordain  other  ministers^  and 
perform  any  and  all  duties  pertaining  to  the  Chris- 
tian ministry  in  order  to  the  perpetuation  of  the 
Church  of  Christ. 

Thus  it  will  be  seen  that  this  whole  question 
depends  upon  "  the  statutes  in  such  cases  made  and 
provided;"  and  as  no  divine  statute  can  be  found 
which  provides  for  the  establishment  and  perpetitation 
of  the  apostolic  office,  and  for  the  continuation  of 
miracles  beyond  the  time  of  the  apostles,  we  may, 
therefore,  very  justly  conclude  that  no  such  thing  was 
ever  intended. 

As  the  divine  code  makes  no  provision  for  perpet- 
uating the  apostolic  office  in  the  church,  or  for  the 
extension  of  miraculous  powers  beyond  their  time,  if 
any  such  powers  be  claimed  in  this  age  by  people  pre- 
tending to  be  divinely  commissioned,  that  claim  must 
be  supported  by  the  same  class  of  incontrovertible 
evidence  as  that  offered  by  the  apostles  of  Christ. 
Otherwise  it  must  be  rejected. 


CHAPTER  IV. 

CAST    OUT   DEVILS. 

Casting  out  devils— The  saints  try  it— Devils  are  obstinate— Epi- 
lepsy and  insanity — A  modern  instance — Great  trial  to  the  faitli- 
ful — Unknown  tongues  not  necessary — Conditions  have  changed — 
An  Unknown  tongue  impossible — A  tongue  and  its  interpretation 
— Missionaries  cannot  speak  in  tongues — 1  Cor.,  twelfth  chapter — 
1  Cor.,  thirteenth  chapter — Tongues  shall  cease  and  prophecies 
fail — A  rule — Gifts  for  Gentiles — Take  up  serpents. 

"7?i  my  name  shall  they  cast  out  devils.''^ 
Did  any  Mormon  prophet,  priest  or  king,  ever  cast 
oat  a  devil — a  real,  genuine,  live  devil?  Of  course 
they  will  say,  "Yes,  many  of  them."  But  who 
among  them  has  the  ability  to  determine  the  presence 
of  a  devil,  if,  indeed,  there  be  such  a  thing  to-day  as 
demoniacal  possession?  During  my  forty  3'ears  of 
experience  and  observation  among  Latter  Day  Saints, 
I  have  never  known  a  man  among  them,  from  Joseph 
Smith  down  through  the  ranks  of  apostles,  high 
priest  and  Seventy — and  I  have  personally  known 
them  all — who  could  distinguish,  if,  indeed,  such  dis- 
tinction in  fact  exists,  between  demoniacal  possession 
and  epileptic  fits.  Epilepsy  is  usually  regarded  as 
evidence  'prima  facie  of  the  presence  of  one  or  more 
devils,  and  frequent  efforts  are  made  to  cast  them 
out.  In  fact  I  confess  to  having,  in  connection  with 
others,  undertaken  the  job  myself;  but  his  satanic 
majesty  was  uniformly  obstinate,  and  persistently 
refused  to  be  cast  out;  and  so  the   unfortunate   suf- 

(45) 


46         THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

ferer  continued  to  have  fits  right  along,  just  the  same 
as  ever. 

These  latter  day  devils  not  infrequently  manifest 
their  presence  in  the  form  of  insanity,  and  I  have 
never  yet  known  a  single  instance  where  this  kind  of 
a  "devil"  was  cast  out.  Many  such  cases  are  now 
being  cared  for  in  that  modern  and  humane  institu- 
tion known  as  the  asylum  for  the  insane.  A  very 
striking  instance  of  this  kind  occurs  to  me  which  I 
will  relate,  and  I  do  so  with  all  due  deference  to  the 
feelings  of  the  unfortunate  man's  friends.  It  is  per- 
haps the  most  remarkable  instance  of  the  kind  on 
record,  and  this  is  my  apology  for  presenting  it. 

David  H.  Smith,  a  posthumous  son  of  Joseph 
Smith,  Jr.,  and  brother  of  President  Joseph  Smith, 
of  Lamoni,  Iowa,  when  first  I  knew  him,  some  thirty- 
five  years  ago,  was  a  young  man  of  rare  mental 
endowments,  with  a  brilliant  future.  A  poet  of  no 
mean  ability,  and  regarded  as  the  modern  "sweet 
singer  of  Israel,"  he  at  once  became  the  idol  of  the 
Reorganized  Church. 

By  "revelation"  through  his  brother  Joseph,  he 
was  early  called  to  a  seat  in  the  "quorum  of  the  First 
Presidency."  (See  Tullidge's  History,  page  715.) 
Shortly  after  his  elevation  to  this  exalted  position,  he 
began  to  develop  unmistakable  signs  of  insanity. 
These  symptoms  continued  to  grow  more  alarming, 
notwithstanding  the  repeated  administrations  by 
anointing  and  the  laying  on  of  hands. 

The  entire  denomination,  by  appointment,  at  two 
different  times  observed  a  day  of  fasting  and  prayer 
especially  for  his  recovery,  but  all  to  no  purpose. 
The  unfortunate  young  man  continued  to  grow  worse, 
till  he  was  finally  taken  to  the  insane  asylum  at  Elgin, 


TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        47 

111.,  where  he  has  been  kindly  cared  for  during  the 
past  eighteen  or  twenty  years. 

I  hope  to  be  pardoned  for  thus  alluding  to  the  cir- 
cumstances of  this  sad  case,  as  there  is  no  intention 
to  wound  the  feelings  of  anyone.  I  refer  to  it 
merely  to  show  that  when  there  is  anything  seriously 
the  matter,  the  laying  on  of  hands  to  heal  the  sick  is 
a  poor,  miserable  failure. 

This  case  was  a  source  of  severe  trial  to  the  faith 
of  many,  and  no  wonder.  *'If,"  they  would  reason, 
"David  was  in  reality  called  of  God  by  revelation  to 
be  Joseph's  counselor,  why  would  the  Lord  permit 
him  to  become  insane? — why  can  he  not  be  healed?" 
And  it  will  be  conceded  that  these  are  very  pertinent 
questions. 

UNKNOWN    TONGUES. 

^'They  shall  speak  with  new  tongues.^'' 

The  advocates  of  Mormonism  maintain  that  the 
"new  tongues "  .here  alluded  to  means  unknown 
tongues,  and  that  such  tongues  are  to  constitute  one 
of  the  distinguishing  characteristics  of  the  Church  of 
Christ  in  every  age.  Does  it  follow  that  because 
those  under  the  ministry  of  the  apostles  could  speak 
in  unknown  tongues  it  is  therefore  necessary  for 
Christians  to  do  so  now?  This  question  may  be  satis- 
factorily determined  by  ascertaining  whether  there 
exists  any  actual  necessity  for  their  presence  in  the 
church  to-day. 

If  the  conditions  are  found  to  exist  now  that 
existed  in  the  time  of  the  apostles,  then  we  may  rea- 
sonably conclude  that  the  power  to  speak  in  unknown 
tongues  is  as  necessary  now  as  then.  But  on  the 
other  hand,  if  conditions  have  changed — if  conditions 


48         THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

which  existed  then  do  not  exist  to-day,  then  it  will  be 
just  as  reasonable  to  conclude  that  "unknown 
tongues/' as  a  '*  spiritual  gift,"  are  wholly  unneces- 
sary in  order  to  the  accomplishment  of  the  purposes 
for  which  they  were  then  intended.  This  brings  us 
to  inquire.  Have  the  conditions  changed  f 

To  this  question  there  can  be  but  one  answer,  and 
that  is,  Conditions  have,  materially  changed.  At  the 
beginning  of  the  Christian  era  the  world  lay  en- 
wrapped in  the  somber  robes  of  ignorance  and  super- 
stition. Educational  facilities  were  confined  to  the 
wealthy.  There  were  no  schools  to  which  the  com- 
mon people  had  access.  Languages  of  the  neighbor- 
ing nations  were  not  taught  in  colleges  and  universi- 
ties, and  these  unlettered  Galileans  were  commanded 
to  preach  the  Gospel  to  every  nation,  kindred,  tongue 
and  people.  How  could  they  do  it?  How  could  they 
reach  the  people?  was  the  burning  question  of  the 
times. 

God  had  provided  a  means,  and  that  means  was 
none  other  than  "the  gift  of  tongues"  (see  1  Cor. 
12:  10),  and  the  only  possible  means  of  accomplishing 
the  divine  purpose. 

But  how  is  it  to-day?  Ignorance  and  superstition 
have  vanished  before  the  advancing  civilization  of 
the  ages;  colleges  and  universities  flourish  in  every 
civilized  nation  of  the  globe.  In  these  institutions  of 
learning  are  taught  every  written  language  and  tongue 
employed  by  men.  Besides  this,  the  tongues  and 
dialects  of  perhaps  every  nation  or  tribe  of  earth  are 
understood  and  spoken.  By  this  means,  then,  the 
Gospel  may  now  be  preached  to  every  nation  and 
tongue  under  th^e  whole  heavens.  My  Mormon 
friends,  have  conditions  changed?     Honestly  answer. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        49 

and  then  decide  as  to  whether  "tongues"  are  neces- 
sary to-day. 

Adequate  means  to  the  accomplishment  of  an  end 
is  all  that  is  necessary.  More  is  superfluous,  and  may 
prove  a  hindrance  rather  than  a  means  of  advancing 
the  end  in  view.  To  aid  in  preaching  the  Gospel  to 
peoples  of  foreign  tongue  was  the  prHme  object  of  this 
divine  gift.  Wherever  the  end  sought  can  be  accom- 
plished by, the  employment  of  ordinary  means,  the 
extraordinary  or  supernatural  becomes  absolutely 
unnecessary,  and  may  therefore  be  dispensed  with. 

In  this  age  of  the  world  to  speak  in  an  unknown 
tongue  is  simply  impossible,  for  the  very  excellent 
reason  that  an  unknown  tongue  does  not  exist.  Some- 
body understands  it,  and  in  it  can  declare  the  saving 
power  of  the  Grospel  of  Christ.  With  these  undis- 
puted and  undisputable  facts  before  him,  what  well- 
informed  man  can  still  honestly  declare  that  the  gift 
of  unknown  tongues  is  still  necessary  in  order  to 
preach  the  Gospel  to  "  every  creature?" 

Every  man,  in  order  to  teach,  must  be  qualified; 
and  the  principal  qualification  necessary  to  preach 
the  Gospel  to  every  creature  in  apostolic  times  was 
that  pertaining  to  language — they  must  be  able  to 
speak  in  the  language,  or  tongue,  of  the  people  to 
whom  they  were  to  go.  Therefore  the  apostles  were 
commanded  to  "tarry  at  Jerusalem"  until  they 
should  be  qualified  by  a  special  endowment  with 
"power  from  on  high."  Accordingly,  they  waited 
till  the  day  of  Pentecost,  when  they  received  the 
promised  induement,  and  were  able  to  speak  in  un- 
known tongues. 

On  that  memorable  occasion  there  were  assembled 
"devout   men    out  of   every  nation    under   heaven," 


50         THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

namely:  "Parthians,  and  Medes,  and  Elamites,  and 
the  dwellers  in  Mesopotamia,  and  in  Judaea,  and  Cap- 
padocia,  in  Pontus,  and  Asia,  Phrygia,  and  Pam- 
phj'lia,  in  Egypt,  and  in  the  parts  of  Libya  about 
Cyrene,  and  strangers  of  Home,  Jews  and  proselytes." 
(Acts  2:  5,  9,  10). 

Now,  let  it  be  remembered,  these  disciples  were  all 
Galileans,  and  yet  every  man,  it  mattered  not  what 
his  nationality,  heard  the  Gospel  "in  his  own  lan- 
guage, .  .  .  in  his  own  tongue"  (verses  8  and  9). 
No  need  for  the  disciples  to  assure  these  people  that 
they  could  speak  in  "unknown  tongues,"  and  no  one 
asked  for  proof.  Here  was  an  oral  and  ocular  dem- 
onstration of  the  fact — no  possible  chance  for  mis- 
take or  doubt  here — the  evidence  was  overwhelming 
and  conclusive.  Unsought  by  the  people  and  wholly 
unexpected  by  them,  evidence  of  a  character  abso- 
lutely indisputable  was  oifered  by  divine  power. 

Let  Mormonism  produce  such  evidence  as  this,  and 
the  w^orld  will  bow  in  reverent  acknowledgment  of  its 
divine  authority.  But  Mormonism  never  has  pro- 
duced, and,  we  may  safely  say,  it  never  can  produce 
such  evidence. 

It  is  not  sufficient  for  some  old  woman  or  some 
weak-minded  man  to  arise  in  a  congregation  of 
English-speaking  people  and  deliver  some  strange 
jargon  and  call  it  an  unknown  tongue  to  be  "inter- 
preted" by  some  other  person  equally  weak  or 
unscrupulous.  This  will  never  do.  Sensible  people 
want  something  better — something  more  convincing. 
To  illustrate  the  uncertainty  of  these  *'  tongues  "  and 
"interpretations,"  even  among  Latter  Day  Saints 
themselves,  1  will  relate  an  incident  which  came 
under  my  own  observation. 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM        51 

At  the  Semi-Annual  Conference  of  the  Reorganized 
Church,  held  at  Galland's  Grove,  Shelby  Co.,  Iowa, 
Sept.  20,  1877,  during  an  evening  prayer  service,  "the 
gifts''  were  enjoyed  to  a  remarkable  degree,  and  a 
sister  (whose  name  is  withheld  for  the  reason  that 
she  had  been  the  fourth  polygamous  wife  of  Lyman 
Wight,  of  Texas,  one  of  Joseph  Smith's  apostles), 
arose  in  the  large  audience  and  spoke  in  tongues.  On 
resuming  her  seat  Elder  Alfred  Jackson  gave  the 
'*  interpretation."  Upon  resuming  his  seat,  and  after 
a  verse  had  been  sung,  Elder  Ingvert  Hansen  arose 
and  said:  "Brethren,  if  you  will  pray  for  me  I  will 
try  and  give  you  the  interpretation  of  Sister  J.'s 
tongue,  for  the  Spirit  sa3^s  to  me  that  Bro.  Jackson 
did  not  give  it."  Whereupon  Bro.  Hansen  proceeded 
to  give  the  "interpretation"  of  the  "tongue." 
Comment  is  useless. 

Now,  to  conclude  on  this  point,  1  think  I  am  per- 
fectly safe  in  saying  that  no  Mormon  missionary, 
foreign  or  otherwise,  ever  preached  the  Gospel  to 
congregations  of  foreign  tongue,  except  as  he  had 
first  learned  to  speak  such  language  or  tongue.  Hav- 
ing sat,  during  a  period  of  twenty-seven  years,  as  a 
member  of  general  conferences,  I  am  in  a  position  to 
know  whereof  I  affirm. 

Missionaries  are  always  selected  with  reference  to 
their  fitness  for  the  work  to  be  performed ;  and  to  be 
able  to  speak  the  language  of  the  people  to  whom 
they  are  sent  is  always  considered  a  necessary  quali- 
fication. 

Hence,  a  Frenchman  is  sent  to  France,  a  German 
to  Germany,  a  Welshman  to  Wales,  and  so  on. 
English-speaking  people  have  been  sent  to  the  Society 
group  and  other  islands  of   the  Pacific,  but  in  such 


52         THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM 

cases  the  speaker  reaches  the  people  through  the 
medium  of  an  interpreter,  and  never  through  the 
"  gift  of  tongues." 

These  missionaries  must  learn  the  language  of  the 
people,  just  as  do  the  missionaries  of  other  churches. 
One  of  the  missionaries,  writing  from  Papeiti, 
Tahiti,  says: 

*'  Mrs.  Case  did  a  good  work  in  setting  in  order  the 
Sunday-school,  following  Sr.  Devore's  plan  of  carr}'- 
ing  on  the  work.  She  had  a  very  great  deal  of  writ- 
ing to  do  on  the  Sunday-school  books  of  questions 
and  answers,  also  about  six  weeks'  work,  making  a 
complete  copy  of  the  Tahitian  English  Dictionary. 
I  hope  for  the  benefit  of  those  lolio  come  to  do  labor 
here  that  the  good  brethren  who  have  taken  away  the 
only  copies  of  said  booh  obtainable,  will  remember  to 
please  return  them  to  the  mission.'' — 7%e  Saints' 
Herald,  for  Feb.  3,  1897,  page  72. 

If  these  people  possess  the  same  powers  that  were 
conferred  upon  the  apostles  and  primitive  saints, 
what  need  have  they  for  a  "Tahitian  English  Dic- 
tionary? "  Why  not  reach  these  poor  heathen  in  the 
same  ivay,  if  they  have  the  "  s^me  power,"  as  did  the 
apostles?  ^.  e.,  speak  to  them  in  their  own  language. 
Why  consume  precious  time  in  learning  the  language 
of  the  natives,  when  an  old-fashioned  apostolic 
enduement  is  so  easily  attainable,  and  far  more 
effective  in  reaching  the  desired  end? 

The  fact  that  these  "  inspired  "  missionaries  must 
learn  the  language  of  the  people  to  whom  they  are 
sent  is  proof  positive  that  they  cannot  speak  in 
unknown  tongues.  If  these  people  would  perform 
what  they  so  liberally  advertise,  it  would  inspire  con- 
fidence   in   their   claim,  and   secure   the  respect  and 


THE  DOCTRINES  AXD  DOGMAS  OF  MOEMOXISAf        53 

esteem  of  an  intelligent  public,  and  assure  their  suc- 
cess. But  this  they  never  have  done,  and  this  they 
never  can  do. 

Empty  claims  are  empty  things, 
And  empty  heads  oft  make  them  ; — 

Empty  bubbles  all  they  seem, — 
The  TRUTH  will  surely  break  them. 

But  I  think  I  hear  some  faithful  saint  in  objection 
saying:  "This  cannot  be  true — the  claim  to  divine 
power  is  not  all  an  empty  dream;  it  is  no  illusive 
phantasm,  but  real,  and  based  upon  a  divine  promise. 
These  signs  shall  follow  them  that  believe.  The 
preaching  of  the  Gospel,  the  signs  that  were  to  fol- 
low, and  the  salvation  of  the  believer,  were  all  placed 
upon  the  same  footing,  and  where  one  ceases  the 
other  must  fail.  The  signs  were  to  follow  tvhenever 
and  wherever  the  Gospel  is  preached  and  obeyed." 
Not  so  fast,  please,  my  good  brother.  This  is  the 
very  question  in  controversy ;  and  the  correctness  of 
your  position  must  be  proved^  not  assumed.  Before 
such  a  claim  can  be  accepted,  it  must  be  supported  by 
some  clear,  direct  statement  of  Scripture,  or  by  actual 
and  ocular  demonstration.  Can  you  produce  such 
testimony? 

*'Yes,"  continues  the  objector,  "I  think  such  a 
statement  may  be  found  in  Paul's  first  letter  to  the 
church  at  Corinth.     Let  me  read  it  for  you: 

*' '  Now  concerning  spiritual  gifts,  brethren,  I  would 
not  have  you  ignorant.  Ye  know  that  ye  were  Gen- 
tiles, carried  away  unto  these  dumb  idols,  even  as  ye 
were  led.  Wherefore  I  give  you  to  understand,  that 
no  man  speaking  by  the  Spirit  of  God  calleth  Jesus 
accursed:  and  that  no  man  can  say  that  Jesus  is  the 
Lord,  but  by  the  Holy  Ghost.     Now  there  are  diversi- 


54        THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

ties  of  gifts,  but  the  same  Spirit.  And  there  are 
differences  of  administrations,  but  the  same  Lord. 
And  there  are  diversities  of  operations,  but  it  is  the 
same  God  which  worketh  all  in  all.  But  the  manifes- 
tation of  the  Spirit  is  given  to  every  man  to  profit 
with  all.  For  to  one  is  given  b}^  the  Spirit  the  word 
of  wisdom ;  to  another  the  word  of  knowledge  by  the 
same  Spirit;  to  another  faith  by  the  same  Spirit;  to 
another  the  gifts  of  healing  by  the  same  Spirit;  to 
another  the  working  of  miracles;  to  another  proph- 
ecy; to  another  discerning  of  spirits;  to  another 
divers  kinds  of  tongues;  to  another  the  interpreta- 
tion of  tongues:  But  all  these  worketh  that  one  and 
the  selfsame  Spirit,  dividing  to  every  man  severally 
as  he  will.'  (1  Cor.  12:  1-11). 

*'  Here,"  continues  our  friend,  *' we  have  an  apos- 
tolic letter  exhorting  the  Corinthians  to  be  not  igno- 
rant concerning  '  spiritual  gifts ;  '  and  he  shows 
them  that  they  must  be  charitable.  In  the  13th  chap- 
ter he  informs  them  that  they  might  have  the  gift  of 
prophecy,  and  be  able  by  faith  to  remove  mountains, 
and  yet  be  lost  if  they  have  not  charity.  He  then 
devotes  the  next  chapter  to  giving  them  proper  in- 
structions with  respect  to  the  use  of  these  gifts. 
Beginning  with  this  injunction  Paul  says: 

**' Follow  after  charity,  a?icZ  desire  spiritual  gifts.'' 
(Chap.  14,  verse  1.) 

"  Certainly  the  apostle  would  not  have  been  so  par- 
ticular to  give  them  this  instruction  had  he  not 
intended  these  gifts  to  continue.  Why  would  he 
exhort  them  to  desire  spiritual  gifts — to  covet  them 
earnestly — if  he  knew  they  were  to  pass  away?  " 

This  seems  a  perfectly  honest,  as  well  as  a  very  per- 
tinent question,  and  we  shall  try  to  answer  it  in  the 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMOXISM        55 

same  spirit  of  candor  in  which  it  is  propounded;  for 
we  desire  the  truth,  the  whole  truth,  and  nothing  but 
the  truth. 

In  order  to  correctly  understand  the  Scriptures  it  is 
important  to  observe  four  things,  namely: 

1.  Who  is  speaking  or  writing; 

2.  To  whom  the  language  is  addressed; 

3.  What  the  principal  subject,  and 

4.  What  the  environments. 

With  these  points  properly  considered,  we  shall 
find  little  difficulty  in  arriving  at  the  exact  truth.  In 
the  case  under  consideration,  1.  Paul  is  speaking; 
2.  The  Corinthians  are  spoken  to;  3.  The  *'  spiritual 
gifts"  are  spoken  of,  and  4.  The  environments  detri- 
mental to  progress  in  Christian  life. 

The  epistle  is  addressed  to  Gentile  Christians — a 
people  who  had  but  recently  been  converted  from  the 
worship  of  '*  these  dumb  idols  "  (chapter  12:  2),  and, 
ignorant  of  the  true  God,  they  were  constantly  inclin- 
ed, from  force  of  old  habits,  to  follow  after  their  old 
teachers,  "  even  as  they  had  been  led." 

These  facts  may  serve  as  a  key  to  unlock  the  door 
of  mystery,  and  enable  us  to  understand  more  clearly 
the  purport  of  the  apostle's  letter. 

These  Gentiles  were  weak  and  vacillating — were 
mere  children,  in  fact,  and  were  in  constant  need  of  a 
teacher.  "These  signs,"  primarily,  were  intended  to 
''confirm  the  word"  (see  Mark  16:  20),  and  none 
needed  this  confirmation  more  than  the  church  at 
Corinth.  Hence  Paul's  letter  of  instruction  and  en- 
couragement. 

These  miraculous  powers  seem  to  have  been  of 
especial  service  in  establishing  the  Gospel  among  the 
Gentiles;  as,  for  example,  Cornelius  and  his  household 


56        THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

"spake  in  tongues  and  magnified  God  "  (Acts  10:  46). 

These  powers  were  conferred  upon  another  Gentilo 
church — the  Ephesian  (Eph.  2:  11),  by  the  laying  on 
of  Paul's  hands,  who  '*  spake  with  tongues  and 
prophesied"  (Acts  19: 6).  Also  concerning  the  church 
at  Rome  Paul  said:  **For  I  long  to  see  you,  that  I 
may  impart  unto  you  some  spiritual  gift,  to  the  end 
ye  may  be  established.'"  (Rom.  1:  11). 

From  the  above  we  learn  two  important  facts : 

1.  The  *' spiritual  gifts"  were  more  particularly 
bestowed  upon  the  Gentile  churches;  and 

2,  That  the  prime  o))ject  was  to  establish  them  in 
the  truth  as  it  was  revealed  by  Christ. 

That  these  gifts  of  the  Holy  Spirit  were  intended  to 
continue  with  the  church  at  Corinth  till  they  had 
reached  mature  manhood  in  Christ,  there  is  little 
room  to  doubt;  and  there  is  no  intimation  that  they 
ever  ceased  from  among  them  until  the  church  itself 
became  extinct.  But  because  this  is  probably  true,  it 
affords  no  guarantee  for  the  assertion  that  they  were 
to  be  perpetuated. 

But,  quite  to  the  contrary,  the  apostle  informed  the 
church  at  Corinth  that  these  miraculous  gifts  should 
cease,  as  I  shall  now  undertake  to  prove.  He  says: 
"But  covet  earnestly  the  best  gifts;  and  yet  shew  I 
unto  you  a  more  excellent  way."  (1  Cor.  12:  31). 

The  apostle  at  once  proceeds  to  describe  this  '*  more 
excellent  way"  in  the  following  forceful  and  most 
beautiful  manner: 

"Though  I  speak  with  the  tongues  of  men  and  of 
angels,  and  have  not  charity,  I  am  become  as  sound- 
ing brass  or  a  tinkling  cymbal.  And  though  I  have 
the  gift  of  prophecy,  and  understand  all  mysteries, 
and" all  knowledge;   and  though  I  have  all  faith,  so 


THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM        57 

that  I  could  remove  mountains,  and  have  not  charity, 
I  am  nothing. 

"And  though  I  bestow  all  my  goods  to  feed  the 
poor,  and  though  I  may  give  my  body  to  be  burned, 
and  have  not  charity,  it  profiteth  me  nothing. 

"Charity  suffereth  long,  and  is  kind;  charity  envi- 
eth  not;  charity  vaunteth  not  itself,  is  not  puffed  up, 
doth  not  behave  itself  unseemly,  seeketh  not  her  own, 
is  not  easily  provoked,  thinketh  no  evil;  rejoiceth  not 
in  iniquity,  but  rejoiceth  in  the  truth;  beareth  all 
things,  believeth  all  things,  hopeth  all  things,  endur- 
eth  all  things."  (1  Cor.  13:  1-7). 

More  excellent  is  this  way  than  all  things  besides, 
and  why?  Because  men  may  possess  any  and  all  the 
spiritual  gifts,  even  including  great  faith — nay,  all 
faith — without  which  it  is  "  impossible  to  please 
God  "  (Heb.  11:  6);  yet  if  they  have  not  charity,  it 
profits  them  nothing.  Possessing  all  the  "spiritual 
gifts,"  yet  without  charity,  they  must  be  finally  lost. 
Hence,  the  saying  of  Jesus: 

"Many  will  say  unto  me  in  that  day.  Lord,  Lord, 
have  we  not  prophesied  in  thy  name?  and  in  thy  name 
have  cast  out  devils?  and  in  thy  name  have  done  many 
wonderful  works?  And  then  I  will  profess  unto  them, 
1  never  Icneio  you:  depart  from  me,  ye  that  work  in- 
iquity." (Matt.  7:  22,23). 

Destitute  of  that  principal  Christian  grace,  char- 
ity, and  although  pleading  in  self-justification  their 
possession  of  miraculous  powers,  yet  it  will  be  said 
unto  them,  "  Depart  from  me,  ye  that  work  iniquity." 
They  had  not  love,  and  "  love  is  the  fulfilling  of  the 
lawr 

Thus  charity  is  contrasted  with  all  spiritual  gifts, 
and  Paul  singles  out  love  as  the  summum  bonum. 


58         THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM 

*' Charity  never  failetli:  but  whether  there  be 
prophcies,  they  shall  fail;  whether  there  be  tongues, 
they  shall  cease;  whether  there  be  knowledge,  it  shall 
vanish  away."    (Verse  8). 

Here  we  have  a  positiye  declaration ;  the  spiritual 
gifts  of  w^hich  he  had  been  writing  were  to  cease,  and 
he  particularly  names  that  oi  prophecy,  which  was  re- 
garded as  the  greatest  among  them  all.  Love,  you 
will  doubtless  have  observed,  is  not  named  as  a 
"  spiritual  gift."  Why  is  this?  Doubtless  because  in 
charity,  or  love,  we  have  the  sum  of  them  all. 

Of  the  nine  spiritual  gifts  named  in  the  twelfth 
chapter,  but  one  was  permanent — faith.  All  others 
were  to  vanish — pass  away. 

"And  now  abideth  faith,  hope,  charity,  these  three; 
but  the  greatest  of  these  is  charity."    (Verse  13). 

Why  was  faith  retained?  Why  was  it  not  dismissed 
along  Avith  the  other  gifts?  Evidently  because  it  is 
the  means  to  an  end. 

All  men  are  required  to  become  godly;  that  is, 
become  like  God.  *'  God  is  love,"  and  without  love 
men  cannot  become  like  God.  Without  faith  we 
could  not  love;  without  love  we  can  never  dwell  with 
God,  "  for  God  is  love."  *' Hence  Faith,  the  means, 
is  in  order  to  Love,  the  end." — Drainmond. 

That  this  is  just  what  the  apostle  meant;  that  the 
miraculous  powers  w^ith  which  the  early  churches 
were  so  liberally  endowed  were  to  cease  when  the 
object  for  which  they  were  given  had  been  accom- 
plished— that  is,  when  men  had  become  estahlished — 
no  better  proof  can  be  offered  than  the  universally 
conceded  fact  that  tliey  have  ceased. 

Prophecy  declared  they  should  cease,  and  history 
records  the  fact  that  they  did  cease.     What  better  evi- 


THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM        59 

dence  of  the  divine  purpose  can  be  offered?  To  say, 
as  do  the  Saints,  that  they  ceased  because  of  the  acci- 
dent of  apostasy,  is  to  impugn  both  the  wisdom  and 
the  foreknowledge  of  God.  Latter  Day  Saints  say 
these  miraculous  powers  ceased  because  of  apostasy. 
This  we  most  positively  deny,  and  challenge  the 
Saints  to  prove  what  they  assert. 

After  telling  the  Corinthians  that  prophecies  should 
fail,  tongues  should  cease  and  knowledge,  as  they  had 
received  it  through  these  gifts,  should  vanish  away, 
he  proceeds  to  tell  them  tvhyit  was  to  be  so,  and  when 
it  should  occur.     Of  this  he  says: 

"For  we  know  in  part,  and  we  prophesy  in  part. 
But  ivhen  that  which  is  perfect  is  come,  then  that 
which  is  in  part  shall  be  done  away." 

Here,  as  in  every  other  case,  the  claim  for  the  con- 
tinuity of  the  gifts  of  the  Spirit,  as  it  is  urged  by  the 
Saints,  depends  entirely  upon  their  exegesis  of  the 
text  just  quoted. 

Their  argument  to  prove  that  the  "  signs  "  were  to 
continue  is  based  upon  a  peculiar  and,  as  it  appears 
to  me,  erroneous  construction  of  the  words,  "When 
that  which  is  perfect  is  come."  Nothing  is  perfect 
but  Christ,  they  tell  us,  and  when  the  perfect  Christ 
comes  the  second  time,  then,  and  not  till  then,  the 
spiritual  gifts  were  to  cease. 

If  their  premise  be  correct,  the  conclusions  will  be 
admitted;  but  the  premise  is  wrong.  In  the  first 
place  we  admit,  nay,  we  urge  the  fact  that  Christ  is 
2)erfect.  Christ  being  perfect,  any  law  that  emanated 
from  him  must  also  be  perfect.  The  Gospel  law  was 
given  by  him.  Therefore  the  gospel  law  is  perfect, 
and  hence  the  declaration  of  James  concerning  ''the 
/)er/ecMaw  of  liberty"  (Jas.  1:  25),  in  contradistinc- 


60         THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

tion  to  the  '*  law  of  sin  and  death,"  concerning  which 
Paul  says: 

"For  the  law  of  the  spirit  of  life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death." 
(Rom.  8:  2). 

The  apostle  here  speaks  of  this  law  as  having  eman- 
ated from  Christ,  and  calls  it  "the  law  of  the  spirit  of 
life/'  and  declares  that  it  had  made  him  free.  James 
calls  this  same  law  "  the  p6'?/ec/  law  of  liberty." 

Evidently,  then — and  it  is  a  fact  not  to  be  denied — 
the  law  of  Christ  was  perfect.  These  Corinthians 
had  not  yet  brought  themselves  under  complete  sub- 
jection to  this  law,  and  hence  they  were  not  free. 
They  saw  as  but  "through  a  glass  darkly" — in  fact, 
they  were  but  mere  children,  having  a  very  imperfect 
conception  of  the  beauties  and  grandeur  of  the  Gospel 
they  had  formally  received. 

Paul  wishes  to  encourage  them  to  understand  that 
as  soon  as  they  were  able  to  bring  themselves  into 
perfect  harmony  with  the  "  spirit  of  the  law  of  life;" 
when  that  "  perfect  law  of  liberty"  had  made  them 
/ree,  as  it  had  made  him  free ;  when  the  perfect  law 
of  liberty  had  come  to  them  in  all  liberating  power 
as  that  in  which  it  had  come  to  him,  then  prophecies 
and  tongues,  for  their  instruction  and  confirmation, 
would  be  no  longer  needed,  and  should  therefore 
cease. 

As  children  they  saw  "through  a  glass  darkly;" 
but  -svhen  they  should  become  men  grown  up  in 
stature  to  the  full  "  measure  of  the  stature  of  Christ " 
"(Eph.  4:  13)  they  should  see  face  to  face.  Then, 
"whether  there  be  prophecies,  they  shall  fail.'' 
Then,  "whether  there  be  tongues,  they  shall  cease.'' 

If  it  shall  be  ursred  that  the  foregoing  views  are 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        61 

erroneous,  and  that  the  "signs"  or  "spiritual  gifts" 
are  still  in  the  Church  of  Christ,  then  we  demand  of 
those  making  such  claim  that  they  produce  the  only 
evidence  of  which  the  case  is  susceptible,  namely, 
perform  the  works  in  open  daylight,  in  the  presence  of 
an  unbelieving  public,  as  did  the  apostles  of  Christ. 

SERPENTS. 

*'  They  shall  take  up  serpents.^' 

There  can  be  but  one  possible  use  for  the  exercise 
of  this  "gift,"  or  "sign,"  and  that  is  to  prove  a 
divine  apostolic  call.  We  have  but  one  recorded 
instance  of  its  employment — that  of  the  apostle  to 
the  Gentiles,  and  this  resulted  in  many  conversions. 
The  saints  might  secure  similar  results  by  the  per- 
formance of  similar  works.  But  can  they  perform 
the  works?  Far  from  it!  and,  wisely,  they  never 
attempt  such  a  thing.  I  have  known  a  number  of 
persons  who  were  bitten  by  poisonous  serpents,  but 
not  in  a  single  instance  was  the  victim  willing  to  risk 
his  faith.  A  pint  of  good  brandy  was  always  prefer- 
able, and  far  more  effective. 

As  a  matter  of  fact,  the  average  Mormon  preacher 
is  as  much  afraid  of  snakes  as  are  ordinary  mortals. 
He  would  not  risk  the  bite  of  an  adder  or  the  sting  of 
an  asp  for  the  possible  salvation  of  the  whole  nation. 
His  faith  is  very  strong,  but  he  takes  no  chances. 


CHAPTER  V. 

DEADLY   THINGS. 

Deadly  things— Joseph's  claim— Was  he  poisoned?— The  case  exam- 
ined—Hair came  out— Claim  unsupported— Healing  the  sick— The 
writer's  experience  and  disappointment — Then  and  now— Dis- 
couraged—A  Mormon  subterfuge— Bible  miracles  and  latter  day 
pretensions. 

"7/  they  drink  any  deadly  thing  it  shall  not  hurt 
them.^^ 

Latter  Day  Saints,  like  all  sensible  people,  avoid 
deadly  poisons.  Instances  are  of  record,  however, 
where  it  is  claimed  deadly  poisons  were  administered 
without  serious  results,  but  in  no  single  instance  has 
such  a  claim  been  verified  by  competent  testimony. 
Here  is  a  case  in  point. 

Early  in  May,  1832,  while  Joseph  Smith,  Sidney 
Rigdon,  and  Newell  K.  Whitney  were  returning  by 
team  from  Independence,  Mo.,  to  Kirtiand,  Ohio,  at 
a  point  "  between  Vincennes,  Ind.,  and  New  Albany, 
near  the  falls  of  the  Ohio,"  the  team  ran  away,  and 
"  in  their  efforts  to  escape  from  the  coach,  Mr. 
Whitney  was  so  unfortunate  as  to  sustain  a  compound 
fracture  of  the  bones  of  one  of  his  limbs,'*  and  they 
were  compelled  to  put  up  at  a  wayside  '*  tavern," 
where  they  remained  four  weeks. 

"Here,"  says  Mr.  Smith's  historian,  "occurred 
quite  a  marvelous  episode.  The  Anti-Mormons,  it 
appears,  attempted  to  poison  the  prophet,  as  a  means 

(62) 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        63 

of  cruelly  testing  whether  the  '  signs  *  followed  the 
Mormons.     Joseph  says: 

*' '  One  day,  when  I  arose  from  the  table,  I  walked 
directly  to  the  door  and  began  vomiting  most  pro- 
fusely. I  raised  large  quantities  of  blood  and  poison- 
ous matter,  and  so  great  were  the  contortions  of  my 
muscular  systeui,  that  my  jaw  was  dislocated  in  a  few 
moments.  This  I  succeeded  in  replacing  with  my 
own  hands,  and  I  then  made  my  way  to  Brother 
Whitney  (who  was  on  his  bed)  as  speedily  as  possible. 
He  laid  his  hands  on  me,  and  administered  to  me  in 
the  name  of  the  Lord,  and  I  was  healed  in  an  instant, 
although  the  effect  of  the  poison  had  been  so  power- 
ful as  to  cause  much  of  the  hair  to  become  loosened 
from  my  head.' "  (TuUidge's  History,  pages  141, 
142). 

Several  points  of  objection  may  be  urged  against 
the  probable  truthfulness  of  this  statement,  and 
which  tend  to  destroy  its  force.  Among  these  are 
the   following: 

1.  No  proof  is  offered  to  show  that  poison  of  any 
character  had  been  administered  to  Mr.  Smith  by 
Anti-Mormons  or  anybody  else — he  only  suspects, 
something  of  the  kind. 

2.  That  it  was  done  to  "cruelly  test  whether  the 
'signs'  followed  the  Mormons,"  is  simply  a  wild 
assertion  without  a  thing  to  support  it. 

3.  No  analysis  of  the  alleged  "  blood  and  poison- 
ous matter  "  was  ever  made  by  a  competent  person  to 
determine  the  fact  that  poison  had  been  adminis- 
tered, and  yet  this  is  the  only  means,  in  this  case,  of 
determining  the  presence  of  poison. 

4.  The  mere  fact  that  Mr.  Smith  turned  sick 
while  at  the  dinner  table  is  incompetent  to  establish 


C4         TEE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM 

the  fact  of  poison,  as  this   effect   ma}'  be  produced  in 
various  ways. 

5.  The  fact  that  Joseph  soon  recovered  from  this 
sudden  attack  of  nausea  after  Whitney  laid  his  hands 
on  him,  does  not  prove,  nor  even  tend  to  prove,  that 
Mr.  Smith  was  healed,  because  that  would  be  the 
natural  result  of  ''profuse  vomiting." 

6.  It  is  a  fact  that  God  never  does  things  by 
halves,  and  it  seems  remarkably  strange  that  the  Lord 
would  heal  his  own  prophet,  and  do  it  "  in  an 
instant,"  and  yet  allow  the  poison  to  have  such  a 
powerful  effect  upon  him  as  to  cause  the  hair  to  fall 
from  his  head.  Why  did  not  the  remedy  save  the 
prophet's  hair? 

7.  But  perhaps  the  most  serious  objection  to  this 
alleged  case  of  healing  arises  from  the  following  con- 
sideration, namely:  If  Joseph  Smith  had  in  fact  been 
poisoned,  either  by  an  enemy  or  by  accident,  and  if 
Mr.  Whitney's  administration  by  the  laying  on  of 
hands,  as  a  matter  of  fact,  actually  healed  Joseph 
Smith,  as  claimed,  then  why  in  the  name  of  common 
sense  did  not  the  combined  effort  of  Joseph  Smith 
and  Sidney  Rigdon  heal  Newell  K.  Whitney's  broken 
leg?  Why  lay  by  at  a  public  house,  among  enemies 
who  sought  their  lives,  waiting  for  Whitney's  leg  to 
get  well  by  the  slow  processes  of  nature,  when  there 
was  a  prophet  of  God  present  who  possessed  such 
marvelous  power?  Why  ivas  it  thus?  Can  any  Lat- 
ter Day  Saint  answer? 

Viewing  it  from  the  standpoint  of  honesty  and 
common  sense,  the  whole  thing  looks  like  a  fraud — 
an  effort  to  deceive.  The  evidence  does  not  support 
the  proposition  affirmed,  and  must  therefore  be 
rejected. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        G5 
HEAL    THE    SICK. 

Last,  but  by  no  means  least,  among  the  "signs" 
that  should  follow  the  believer  was,  "  They  shall  lay 
hands  on  the  sick,  and  they  shall  recover." 

Little  was  known  at  that  age  of  the  world  concern- 
ing the  science  of  medicine.  Physiology  had  not  yet 
been  born.  The  action  of  the  heart  was  little  under- 
stood, and  it  remained  for  Harvey  to  discover  the  cir- 
culation of  the  blood. 

Physicians  of  that  day  were  poweriess  to  contend 
with  the  malignant  forms  of  disease  which  then 
afflicted  humanity.  To  be  able  to  do  what  the  most 
skilled  physicians  failed  to  accomplish  gave  the  apos- 
tles a  prestige  not  otherwise  attainable.  The  power 
to  heal  every  manner  of  disease  was  a  "sign" — a 
positive  proof — to  all  those  who  obeyed  the  Gospel  as 
preached  b}"  those  unlettered  fishermen  that  the  God 
Avhom  they  preached  had  power  to  heal  the  soul  as 
perfectly  and  as  completely  as  the  body.  One  they 
could  believe  because  the  other  the}"  had  seen  and 
felt. 

The  apostles,  in  substance,  said  to  the  people,  "If 
you  will  believe  the  Gospel,  and  obey  all  its  demands, 
3"Ou  shall  have  power  to  lay  your  hands  on  the  sick, 
just  as  you  have  seen  us  do,  and  they  shall  recover.'^ 
Believing,  the  people  obeyed,  and  obeying,  they 
received.     Hence  the  concluding  declaration: 

"And  they  [the  disciples]  went  forth,  and  preached 
everywhere,  the  Lord  working  with  them,  and  con- 
firming the  word  with  signs  following."  (Mark  16:20). 

Had  the  signs  failed  to  follow  the  obedient  believer, 

or  had  they  seemingly  followed  only  at  long  intervals, 

the  faith  of  the  believer  would  have  been  destroyed 
5 


66         THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

rather  than  confirmed.  The  unquestionable  fulfill- 
ment of  the  promise  must  be  the  rule — not  the  excep- 
tion. To  witness  a  seeming  instance  of  healing  among 
Latter  Day  Saints  is  the  exception,  not  the  rule.  I 
feel  perfectly  safe  in  saying  that  on  the  average  not 
more  than  one  case  in  a  hundred  could  be  regarded  as 
even  seemingly  successful. 

While  in  charge  of  the  Southwestern  Mission,  in- 
cluding Texas,  western  Louisiana,  Arizona  and  New 
Mexico,  I  kept  a  record  of  all  administrations  to  the 
sick,  noting  time,  place,  the  name  of  patient,  the 
nature  of  the  malady,  by  whom  assisted,  and  the 
results.  At  the  close  of  the  year  I  found  myself 
unable  to  report  a  single  instance  of  healing  in  the 
entire  mission.     This  was  in  1878-9. 

You  can  only  imagine  my  feelings  of  disappoint- 
ment and  regret  with  this  record  staring  me  in  the 
face,  especially  when  many  of  those  to  whom  I  minis- 
tered had  been  brought  into  the  church  under  my 
ministry.  Often,  very  often,  indeed,  I  would  feel 
discouraged  and  sick  at  heart.  I  knew  I  was  doing 
my  best,  arid  I  had  every  reason  to  believe  the  people 
were  honest.  I  had  told  them  the  "signs"  should 
follow,  but  I  was  made  to  realize  they  did  not,  and 
was  amazed  that  the  new  converts  did  not  manifest 
greater  signs  of  disappointment;  but  most  of  them 
surmounted  the  difficulty,  and  for  aught  I  know  are 
still  in  the  church. 

That  the  signs  promised  did  follow  those  who 
received  the  teachings  of  the  apostles  of  Christ  there 
seems  little  room  to  doubt;  but  that  they  follow  the 
honest  believers  in  Mormonism,  I  have  every  reason 
in  the  world  to  deny. 

When  Latter  Day  Saints  are  asked  to  prove  their 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        67 

ability  to  work  miracles  as  did  the  apostles,  they 
evade  the  issue  by  quoting  the  language  of  Christ  to  a 
class  of  wicked  Jews : 

*'A  wicked  and  adulterous  generation  seeketh  after 
a  sign;  and  there  shall  no  sign  be  given  unto  it  l)ut 
the  sign  of  Jonas."  (Matt.  16:  4). 

This  is  a  mere  subterfuge  on  the  part  of  Latter  Day 
Saints.  Neither  Christ  nor  the  apostles  ever  sought 
to  evade  the  inquiries  of  an  honest  seeker  after  the 
truth  in  this  manner.  It  is  a  tacit  confession  of  ina- 
bility to  perform  what  they  advertise.  Besides  this, 
the  most  wicked  Pharisees  did  not  question  th.Qfact 
that  a  miracle  had  been  performed.  They  acknowl- 
edged the  miracle,  but  attributed  it  to  satanic  power. 
(See  Matt.  9:  32-34:   12:  22-24.) 

Not  so  to-da}^  That  a  miracle  has  been  performed 
by  any  modern  apostle  or  prophet  is  denied  by 
thoughtful  Christian  people  everywhere,  and  no  rea- 
sonable demand  for  proof  should  be  treated  lightly  by 
those  pretending  to  possess  such  powers,  and  any 
attempt  to  evade  the  issue  can  only  be  regarded  as  an 
unmanly  effort  to  shirk  the  responsibility  the  claim 
involves. 

When  pressed  further  on  this  point  they  again 
quote  the  words  of  Christ : 

"  He  that  doeth  the  will  of  my  Father  which  is  in 
heaven  shall  hnow  of  the  doctrine,"  and  then  invite 
you  to  test  the  matter  by  joining  the  Mormon  Church, 
assuring  you  that  by  so  doing  you  may  get  the  proof 
that  what  they  teach  is  true.  This  is  but  another  in- 
genious effort  to  dodge  the  issue.'  If  you  make  the 
effort  and  do  not  receive  what  you  had  been  led  to 
expect — as  you  certainly  will  not — you  are  told  it  is 
because  you  lack  faith — that  you  must  persevere  and 


C8         TUE  DOCTRIXES  AXD  DOGMAS  OF  MOBMOXISM 

not  allow  the  devil  to  cheat  you  out  of  the  prouii.sed 
blessing. 

You  continue  to  strive,  believing  it  is  all  your  own 
fault  that  you  do  not  receive  *'  the  gifts,"  until  finally 
you  either  convince  yourself  that  you  have  received  a 
"testimony"  and  become  established  in  the  faith,  or, 
discouraged  and  disheartened,  turn  away  ia  disgust. 

How  utterly  unlike  the  apostolic  method  is  all  this  I 
No  such  evasions  were  necessary  theu,  nor  would  they 
be  now  if  Mormonisui  possessed  the  powers  claiuied 
for  it.  St.  Paul,  when  withstood  by  Elymas  the  sor- 
cerer, who  sought  to  "turn  away  the  deputy  from 
the  faith,"  was  able  to  say  in  the  name  of  the  Lord: 

"  O  full  of  all  subtilty  and  mischief,  thou  child  of 
the  devil,  thou  enemy  of  all  righteousness,  wilt  thou 
not  cease  to  pervert  the  right  way  of  the  Lord?  And 
now,  behold,  the  hand  of  the  Lord  is  upon  thee,  and 
thou  shalt  he  blind,  not  seeing  the  sun  for  a  season." 
(Acts  13:8-11.) 

No  faith  on  the  part  of  this  sorcerer  was  necessary 
for  Paul  to  perform  this  wonderful  miracle.  Nor  yet 
was  faith  on  the  part  of  the  recipient  of  the  blessing 
required  when  Peter  raised  Dorcas  from  the  dead. 

"But  Peter  put  them  all  forth,  and  kneeled  down 
and  prayed;  and  turning  him  to  the  body  said, 
Tabitha,  arise.  And  she  opened  her  eyes:  and  when 
she  saw  Peter  she  sat  up.  And  he  gave  her  his  hand, 
and  lifted  her  up,  and  when  he  had  called  the  saints 
and  widows,  presented  her  alive.  And  it  was  known 
throughout  all  Joppa,  and  many  believed  on  the 
Lord."   (Acts  9:40-42). 

Here  was  a  miracle  performed  by  an  apostle  of 
Christ,  that  defied  contradiction,  and  the  result  of  it 
was,  "  many  believed  on  the  Lord."     In  this  case  two 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        69 

very  important  facts  appear.  First :  No  f aitii  by  any 
one  except  Peter  himself  was  necessary  to  the  per- 
formance of  this  stupendous  miracle:  and,  secondly: 
Being  absolutely  unquestionable,  it  was  the  direct 
means  of  many  conversions. 

When  any  latter-day  apostle  shall  duplicate  these 
miracles,  then,  and  not  till  then,  shall  he  be  able  to 
maintain  the  claim  of  Mormonism  to  miraculous 
powers. 


CHAPTER  VI. 

OTHER     CLAIMS. 

Other  claims — The  Adventists — Free  Methodists — Dr.  Dowie — The 
Church  of  Rome — Their  miracles  lack  authentication — The  Church 
at  Corinth — Spiritual  gifts  were  for  edification — Utah  Church 
and  its  miracles — The  sick  healed— Cases  cited — Are  they  genuine? 
The  Reorganized  Church — Excellent  moral  character  of  its  mem- 
bership— Claims  to  miraculous  powers — Tested  by  a  simple  rule — 
Miracles  no  longer  necessary. 

Not  only  does  every  branch  and  faction  of  the 
Mormon  Church,  polygamous  or  otherwise,  pretend 
to  have  power  to  work  miracles,  but  this  power  is 
claimed  by  others,  only  in  a  somewhat  modified  form, 
perhaps.  The  Seventh  Day  Adventists  get  revela- 
tions through  the  "visions  "  of  Mrs.  Ellen  G.  White, 
of  Battle  Creek,  Michigan;  and  the  "  Come-Outers," 
or  *'  Saints,"  as  they  prefer  to  be  called,  under  the 
leadership  of  the  late  Elder  Warner,  of  Michigan, 
and  the  Free  Methodists,  under  Superintendent 
Eoberts,  all  urge,  as  a  proof  of  their  divine  mission, 
that  the  sick  are  healed  among  them  by  the  anointing 
and  "laying  on  of  hands,"  not  to  mention  Dr.  Dowie, 
of  Chicago,  and  a  score  of  other  so-called  divine 
healers. 

It  is  a  well  known  fact  in  history  that  the  Church  of 
Rome  has  ever  claimed  the  power  to  work  miracles. 
Indeed,  her  claim  to  such  power  is  thoroughly  attest- 
ed, so  far  as  mere  interested  human  testimony  is 
capable  of  such  attestation.  But  who  believes  her 
miracles  genuine?  Nobody.  The  entire  Protestant 
world  is  a  unit  in  the  rejection  of  her  claim  to  miracu- 
lous powers. 

(70) 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        71 

The  most  remarkable  thing  about  this  whole  affair 
is  found  in  the  fact  that  not  one  of  these  churches 
will  admit  the  miracles  of  the  other — neither  can  con- 
vince the  other  of  its  divine  authority.  To  the  think- 
ing mind  the  question  very  naturally  arises :  Do  any 
of  them  possess  the  powers  claimed?  No  sooner  is 
the  question  asked  than  the  answer  comes  with  irre- 
sistible force  that  no  such  power  is  possessed  by  any 
of  them,  their  pretensions  to  the  contrary  notwith- 
standing. No  valid  reason  for  the  existence  of  such 
powers  has  ever  been  given. 

If,  indeed,  such  powers  are  necessary  to-day,  God, 
having  lost  none  of  his  power,  would  certainly  demon- 
strate their  existence  in  an  unmistakable  manner,  as 
in  former  times.  The  fact  that  there  is  no  satisfac- 
tory proof  of  their  existence  amounts  to  very  strong 
presumptive  evidence  that  they  are  wholly  unneces- 
sary to  the  salvation  of  a  fallen  race.  In  fact,  it  is 
nowhere  stated  that  such  powers  were  ever  necessary 
to  salvation.  Tongues,  interpretations  and  prophecy 
— that  is,  teaching — were,  in  the  apostles'  time,  a 
necessary  means  of  edification,  as  appears  from  the 
testimony  of  Paul : 

"For  he  that  speaketh  in  an  unknown  tongue 
speaketh  not  unto  men,  but  unto  God:  for  no  man 
understandeth  him.  .  .  .  But  he  that  prophesieth 
speaketh  unto  men  to  edification  and  exhortation  and 
comfort. 

"  Even  so  ye,  forasmuch  as  ye  are  zealous  of  spirit- 
ual gifts,  seek  that  ye  may  excel  to  the  edifying  of  the 
church. 

"  How  is  it,  then,  brethren?  when  ye  come  together, 
every  one  of  you  hath  a  psalm,  hath  a  doctrine,  hath 
a  tongue,  hath  a  revelation,  hath  an  interpretation. 


72         THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Let  all  things  he  done  unto  edifying.''  (1  Cor.  14:  2,3, 
12,  26). 

Thus  the  church  at  Corinth,  composed  of  people 
of  different  tongues,  were  urged  to  covet  such  gifts 
as  were  necessary  to  their  excellence  ''  to  the  edifying 
of  the  church,"  and  to  do  this  '*  tongues  "  and  "  inter- 
pretations "  must  be  employed.  But  when  a  church 
is  composed  of  people  all  speaking  the  same  language, 
or  where  the  minister  can  speak  the  different  lan- 
guages of  those  present,  "  the  spiritual  gifts  "  are  not 
necessary  to  the  "  edifying  of  the  church." 

Spiritual  gifts,  then,  are  clearly  to  edify  and  not  to 
save.  If  not  to  save,  and  as  the  church  may  be  edified 
without  them,  their  employment  is  superfluous. 

Perhaps  no  people  have  ever  been  more  boastful  of 
miraculous  powers  than  are  the  leaders  of  the  church 
at  Salt  Lake  City;  and  yet  their  vicious  and  corrupt 
practices  have  seldom  been  equaled,  and  perhaps 
never  excelled.  The  following  shows  what  wonderful 
things  the}^  claim  to  have  done: 

"healing  of  one  born  blind." 

.  .  "So  the  mother  took  another  of  her  daugh- 
ters and  put  her  upon  his  knee  [that  of  an  unbeliev- 
er], and  said,  'Sir,  is  that  child  blind?'  And  after 
he  had  examined  her  eyes,  he  said,  ''She  is,'  'Well,' 
sard  the  mother,  '  she  was  hoi'n  blind:  and  she  is  now 
four  years  old,  and  I  am  going  to  take  her  to  the 
elders  of  our  church  for  them  to  anoint  her  eyes  with 
oil  and  lay  their  hands  upon  her;  and  you  can  call 
again  when  you  have  time,  and  see  her  with  her  eyes 
open.'  .  .  '  Well,'  said  he,  'if  she  does  ever  see,  it 
will  be  a  great  proof.' 

"  Accordingly,  the  mother  brought  the  child  to  the 


THE  DOCTRINES  AXD  DOGMAS  bB  MORMOXISM        73 

elders,  and  Elder  John  Hackwell  anointed  her  eyes, 
and  laid  his  hands  upon  her,  only  once ;  and  the  Lord 
heard  his  prayer,  so  that  the  child  can  now  see  with 
both  of  her  eyes  as  well  as  any  other  person.  For 
which  we  feel  thankful  to  our  heavenly  Father,  and 
are  willing  to  bear  testimony  of  it  to  all  the  world. 
"  Yours  in  the  Kingdom  of  God, 

"George  Halliday. 

''P.  S.— We,  the  father  and  mother  of  the  child, 
do  here  sign  our  names  to  the  above,  as  being  true. 

"William  Bounsell. 
"Elizabeth  BouNSELL. 

"No  12  Bread  Street.,  Bristol,  England,  Nov.  25,  1849." 

The  above,  with  over  a  score  of  other  similar  cases, 
covering  a  variety  of  ailments,  including  leprosy,  are 
recorded  in  the  work  from  which  this  is  taken.  (See 
O.  Pratt's  works.  Divine  Authenticity  of  the  Book  of 
Mormon,  No.  5,  page  71.) 

Mr.  Pratt  was  at  the  time  an  apostle  of  the  Utah 
Church  and  in  charge  of  the  English  mission,  and  the 
parties  to  the  alleged  healing  were  members  of  the 
same  church. 

Who  can  believe  that  a  people  who  did  not  hesitate 
for  a  moment  to  violate  every  commandment  of  the 
Decalogue  could  possibly  be  blessed  with  such  mar- 
velous power,  while  at  the  same  time  they  are  denied 
to  the  peace-loving  and  virtuous?  The  very  claim  is 
a  burlesque  on  Christianity,  and  is  alike  repulsive  to 
man  and  dishonoring  to  God.     It  cannot  be  true. 

If  to  be  found  anywhere  within  the  domain  of 
Mormonism,  these  "spiritual  gifts"  might,  with  a 
greater  show  of  reason,  be  expected  among  the  people 
of  the  Reorganized  Church,  whose  membership,  I  am 
glad  to  say,  are  as  a  rule  honest  and  law-abiding 
people,   and  the   purity  of  whose  lives  no  man  may 


74        THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

truthfully  question.  I  speak  of  this  as  the  merest 
matter  of  justice  to  the  membership  of  that  church. 
But  do  they  possess  supernatural  powers? 

With  forty  years  of  acquaintance  with  Mormonism 
in  its  various  phases,  common  honesty  impels  me  to 
say  I  have  never  known  a  single  instance  of  miracu- 
lous power.  I  have  witnessed,  it  is  true,  what  I  was 
at  the  time  willing  to  call  a  miracle,  because,  like  all 
others  who  believe  in  such  things,  I  wished  to  have  it 
so;  but  never  have  I  witnessed  anything  which  would 
bear  the  test  of  intelligent  scrutiny,  or  be  confirmed 
by  candid,  sober  second  thought. 

When,  some  years  ago,  I  began  a  careful  review  of 
the  entire  ground  upon  which  Mormonism  is  based,  a 
simple  rule  assisted  me  very  much  in  the  solution  of 
this  vexed  question.  The  rule  was  to  accept  nothing 
as  miraculous  which  may  be  accounted  for  upon 
natural  or  scientific  principles.  This  led  me  out  of 
the  woods.  When  tried  by  this  simple  rule  no  pre- 
tended miracle  would  stand  the  test. 

Respecting  this  question,  then,  I  no  longer  ask 
myself  if  these  miraculous  gifts  are  attainable  by 
Christians  to-day,  but  rather,  are  their  presence  in 
the  Church  of  Christ,  or  their  possession  by  the  indi- 
vidual, necessary  for  the  formation  and  development 
of  Christian  character? 

Since  the  Scriptures  nowhere  declare  that  spiritual 
gifts,  or  power  to  work  miracles,  are  in  any  sense 
necessary  to  the  formation  of  true  Christian  charac- 
ter, or  essential  to  the  salvation  of  any  man  in  any 
age,  we  shall  certainly  be  perfectly  safe  in  maintain- 
ing that  their  presence  in  the  church  is  altogether 
immaterial,  if  not  absolutely  unnecessary.  With  this 
point  satisfactorily  settled,  there  exists  no  reason  for 
concern. 


CHAPTER  VII. 

CHURCH  ORGANIZATION. 

The  Mormon  Church  a  unique  structure — Divided  into  many  fac- 
tions—Which is  right?— King  Strang— His  Kingdom— The  Mor- 
mon idea  of  an  apostolic  church— Its  officers — Apostle  Kelley's 
rule  for  testing  churches. 

Having  disposed  of  that  part  of  the  subject  which 
relates  to  the  "signs,"  or  "spiritual  gifts,"  let  us 
now  pass  to  a  careful  consideration  of  the  organic 
structure  of  the  Mormon  Church. 

As  between  the  different  factions  of  the  church 
which  have  arisen  since  the  death  of  Joseph  and 
Hyrum  Smith,  in  June,  1884,  there  exists  no  differ- 
ence with  respect  to  the  organization  of  the  church, 
with  one  single  exception,  namely,  that  of  James  J. 
Strang,  late  of  Beaver  Island,  Lake  Michigan,  who 
inaugurated  a  slight  change. 

Although  claiming  to  be  the  legal  successor  to 
Joseph  Smith,  as  "prophet,  seer,  and  revelator,"  he 
skillfully  avoided  the  triumvirate  known  as  the 
"First  Presidency,"  and  assumed  the  modest  title  of 
king. 

This,  of  course,  he  had  a  perfect  right  to  do. 
Being  a  "  prophet,  seer,  and  revelator,"  all  he  had  to 
do  was  to  get  a  new  revelation  authorizing  the  change, 
and  no  man  in  the  kingdom  dare  question  its  validity. 
This  done,  the  question  was  settled,  Strang  organ- 
ized the  "Kingdom  of  God,"  and  of  course  there 
could  be  no  kingdom  without  a  king — and  Strang  was 
the  king. 

(75) 


76         THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

Perhaps  few  of  1113^  readers  are  aware  that  a  king- 
dom, pure  and  simple,  with  all  the  appurtenances 
thereunto  belonging,  was  once  established,  and  for 
several  years  flourished  in  the  United  States,  almost 
immediate!}^  under  the  shadow  of  the  folds  of  "  Old 
Glory;"  yet  such  is  the  case. 

It  is  difficult  to  conceive  how  any  intelligent  man 
with  the  Bible  in  his  hand  could  originate  such  a  sys- 
tem of  church  government  as  that  announced  by 
Joseph  Smith  and  Oliver  Cowdery,  and  then  have  the 
effrontery  to  declare  it  to  be  an  exact  reproduction  of 
the  apostolic  form  of  government. 

And  it  is  equally  strange  that  intelligent  people  can, 
by  any  specious  method  of  reasoning,  be  induced  to 
accept  such  a  system  as  being  strictly  Biblical;  and 
yet  such  is  the  case.  It  is  not  so  much  a  matter  of 
astonishment,  however,  in  the  case  of  those  who  have 
been  schooled  in  Mormon  theology  from  infancy. 
The  very  essence  of  the  delusion  has  been  infused 
into  every  fiber  of  brain  and  body,  and  is  hard  to 
eradicate;  yet  such  persons  may  reason  themselves 
out  of  it,  if  happily  they  are  able  to  so  far  break 
away  from  early  traditions  as  to  allow  themselves  to 
reason. 

It  is  the  boast  of  all  Latter  Day  Saints  that  theirs  is 
absolutely  the  only  church  in  existence  whose  organi- 
zation is  exactly  in  accord  with  the  plan  laid  down  in 
the  New  Testament.  With  one  accord  they  echo  the 
sentiment  of  Joseph  Smith's  angel  Moroni,  who  sol- 
emnly declared  the  churches  were  all  wrong,  their 
creeds  an  ahominalion,  and  their  teachers  all  corimpt. 

This  unholy  charge  against  every  church  and  every 
creed  in  all  Christendom  should  be  repelled  in  the 
most  decided   manner,  for  the   reason  that  it   is  not 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        77 

true  in  fact,  and  is  wholly  unchristian  in  sentiment, 
yet  it  is  perfectly  in  keeping  with  the  spirit  and  tone 
of  Mormon  theology. 

Corruption,  indeed!  Where,  under  the  broad  can- 
opy of  heaven,  did  there  ever  exist  a  people  calling 
themselves  Christian,  who  were  more  intolerably 
corrupt  than  the  people  who  composed  the  different 
factions  which  grew  up  out  of  the  wreck  of  the  first 
Mormon  Church  after  the  death  of  the  Smiths  at 
Carthage,  111.,  in  1844?  Let  those  who  live  in  .glass 
houses  beware  how  they  cast  stones. 

I  shall  endeavor  to  so  completely  overthrow  the 
entire  Mormon  superstructure  as  to  render  its  recon- 
struction absolutely  impossible — show  most  conclu- 
sively, notwithstanding  their  boastful  claim,  that  their 
organization  is  not  only  unscriptural,  and  therefore 
untenable,  but  that  it  stands  without  a  parallel  in  the 
history  of  the  ages. 

We  shall  now  proceed  to  a  critical  examination  of 
their  claims  upon  this  point,  and  review  the  scriptural 
texts  upon  which  they  rely  for  support. 

That  there  may  be  no  controversy  respecting  the 
positions  taken,  I  shall  let  their  own  w^riters  state 
them.  Wm.  H.  Kelley,  one  of  the  twelve  apostles  of 
the  Reorganized  Church,  and  a  recognized  authority 
in  matters  of  doctrine,  concerning  church  organiza- 
tion has  this  to  say: 

*'  In  the  New  Testament  there  is  a  history  given  of 
the  foundation  of  the  Church  of  Christ  in  the  times 
of  the  apostles.  It  sets  forth  the  class  of  officers 
belonging  thereto,  and  defines  their  duties."  (Presi- 
dency and  Priesthood,  page  49). 

Mr.  Kelley  then  proceeds  to  name  each  officer 
which  the  Mormon  creed  prescribes  as  being  necessary 


78         THE  DOCTRINES  AND  DOGMAS  OF  2I0BM0NISM 

to  the  complete  organization  of  the  Church  of  Christ, 
as  follows  : 

*'(!)  A  chief  apostle  and  high  priest,  with  two 
associate  counselors. 

(2)  A  quorum  of  twelve  apostles. 

(3)  Seventy  elders. 

(4)  Elders. 

(5)  Bishops. 

(6)  Priests. 

(7)  Teachers. 
(8).  Deacons. 

(9)  High  priests,  evangelists  and  pastors  in  their 
proper  places  and  order."  (Presidency  and  Priest- 
hood, page  226.     See  also  pages  42,  53  and  83). 

The  writer  then  proceeds : 

"  In  the  light  of  the  above  facts,  can  any  organiza- 
tion, however  proud  and  haughty  in  its  claims  or 
large  its  members,  not  having  these  God-sent  and 
heaven-inspired  officers,  be  the  Church  of  Christ?" 
(Ibid,  page  45). 

Here  we  have  the  whole  thing  in  a  nutshell.  No 
church,  except  organized  according  to  Mr.  Kelley's 
'*  pattern,"  can  by  any  possible  means  be  the  Church 
of  Christ. 

The  antithesis  of  this  proposition  would  be  that 
any  church  organized  according  to  this  pattern  must 
be  the  Church  of  Christ.  Under  this  view  of  the 
case,  will  Mr.  Kelley  inform  us  just  which  of  the 
seven  or  eight  Mormon  churches  having  such  organ- 
ization is  the  genuine  church?  There  are  the  Brig- 
hamite  Church,  the  Josephites,  the  Strangites,  the 
Rigdonites,  the  Whitmerites,  the  Brewsterites,  and  the 
Hedrickites,  to  say  nothing  of  the  half-dozen  defunct 
organizations,  among  which  was  that  led  by  William 
B.  Smith,  brother  of  the  prophet. 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM        79 

Mr.  Kelley,  as  a  matter  of  course,  will  tell  us  that 
the  Reorganized  Church  (the  Josephites)  is  the  only 
genuine,  simon-pure,  Mormon  Church,  while  the 
Brighamites  declare  in  the  most  vehement  manner 
that  *' young  Joseph"  is  an  apostate,  wholly  without 
authority,  and  that  the  true  church  is  found  only  in 
Salt  Lake  City.  This  very  question  has  been  a  bone 
of  contention  among  the  different  factions  of  the 
Mormon  Church  ever  since  the  death  of  Joseph 
Smith. 

Of  one  thing  we  are  morally  certain,  and  that  is, 
they  cannot  all  be  the  Church  of  Christ,  for  the 
reason  that  the  Apostle  Paul  declares,  *'  Christ  is 
not  divided."  Mr.  Kelley  devotes  107  pages  of  his 
book  to  the  task  of  proving  that  the  Protestant 
churches  are  in  a  hopeless  state  of  division,  and 
utterly  without  authority,  to  say  nothing  of  the  82 
pages  devoted  to  the  church  of  Rome.  He  refers 
more  particularly  to  the  different  Baptist  organiza- 
tions as  illustrative  of  the  perniciousness  of  division, 
and  says : 

"But  which  Baptist  church  is  the  one  standing  in 
the  true  line  of  succession?  This  is  not  agreed  upon 
by  the  Baptists  themselves,  and  there  are  many  Bap- 
tist churches;  yet  this  is  the  important  thing  to  men 
interested  in  knowing  the  true  way."  (Ibid,  page 
132). 

All  the  different  Mormon  churches  named  above 
claim  to  stand  in  *'  the  true  line  of  succession  "  from 
Joseph  Smith;  and  all  that  is  affirmed  of  the  Baptist 
churches  will  apply  with  equal  force  to  the  half-dozen 
or  more  Mormon  churches  now  extant.  Using  Mr. 
Kelley's  language,  changing  only  the  name  of  the 
church,  we  may  very  j)roperly  ask  the  pertinent  ques- 
tion: 


80         THE  DOCTRINES  AND  DOGMAS  OF  MOBMOXISM 

*'  Which  Mormon  church  is  the  one  standing  in  the 
true  line  of  succession?  This  is  not  agreed  upon 
between  Mormons  themselves,  and  there  are  many 
Mormon  churches ;  and  yet  tliis  is  the  important  thing 
to  men  interested  in  knowing  the  true  way." 

How  does  your  logic  suit  you,  Mr.  Kelley?  When 
applied  to  your  case,  don't  you  think  it  proves  just  a 
little  too  much  for  the  safety  of  your  own  position? 

This  defender  of  Mormonism  thus  continues: 

**  Again  this  writer  [D.  B.  Ray]  has  the  courage  to 
assert  that  '  no  man  can  be  in  the  church  or  kingdom 
of  Jesus  Christ  who  is  not  in  that  kingdom  which  has 
the  succession  from  the  apostolic  age.'  "  (Ibid, 
page   133). 

Let  us  again  make  an  application  of  Mr.  Kelley 's 
logic.  That  gentleman  has  the  *' courage  to  assert" 
that  no  man  can  be  in  the  Church  of  Christ  who  is 
not  in  that  church  or  kingdom  having  in  its  organic 
structure  *' God-sent  and  heaven-inspired"  apostles, 
prophets,  and  so  on,  and  yet  all  Mormon  churches 
are  so  organized.  The  logic  of  this  position  is  clearly 
this:  The  church  having  this  particular  organization 
is  the  Church  of  Christ.  All  Mormon  churches  are 
so  organized.  Therefore,  all  Mormon  churches  are 
the  churches  of  Christ. 

If  Mr.  Kelley's  logic  is  sound,  would  not  ordinar}^ 
prudence  dictate  that  the  Reorganized  Church  and 
the  Utah  organization  shake  hands  across  the  bloody 
chasm,  kiss  and  make  up,  and  join  their  forces  in  a 
common  cause  against  the  "old  mother''  and  all  her 
"daughters?"  "A  house  divided  against  itself  can- 
not stand." 

If  the  division  of  Methodists,  Baptists,  and  other 
denominations,   into    separate    and    distinct    organic 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        81 

bodies,  proves  such  churches  to  be  without  authority, 
as  the  advocates  of  Mormonism  aver,  then  a  like  con- 
dition existing  among  Latter  Day  Saints  will  prove 
all  Mormon  churches  equally  unauthorized.  The 
mere  fact  that  a  church  may  set  apart  twelve  men 
and  dub  them  *'  apostles"  cannot  be  accepted  by  sen- 
sible, thinking  people  as  proof  that  such  a  body  is  the 
Church  of  Christ. 

Even  were  we  to  admit  the  jDeculiar  organization 
advocated  by  Latter  Day  Saints  to  be  the  correct  one, 
we  should  still  be  left  in  doubt  as  to  which  of  them 
is  right,  for  they  have  never  been  able  to  settle  the 
question  satisfactorily  among  themselves.  But  the 
question  which  more  vitally  concerns  us  at  present  is 
this:  Does  the  Mormon  Church,  in  its  organic  form, 
harmonize  with  that  described  in  the  New  Testament? 
Mr.  Kelley,  as  do  all  Latter  Day  Saints,  insists  that 
there  must  not  be  a  thing  omitted  nor  a  single  point 
added — it  must  be  in  ''  exact  accord  with  the  pattern." 

A  good  physician  should  not  refuse  to  take  the 
medicine  he  prescribes  for  others  when  afflicted  with 
the  same  disease;  and  Latter  Day  Saints  cannot, 
therefore,  refuse  to  be  governed  by  the  rule  pre- 
scribed for  the  government  of  others.  If  the  church 
organization  described  by  Mormon  writers,  and  uni- 
formly, and  sometimes  eloquently,  urged  by  its 
preachers,  shall  be  found  to  be  in  perfect  harmony 
with  the  Bible,  then  I  am  free  to  admit  that  the  Mor- 
mon Church  is  right,  and  everybody  else  is  wrong. 

But,  on  the  other  hand,  if  they  have  either  too 
much  or  too  little,  then  they  are  in  error,  and  should 
as  frankly  confess  it. 

In  seeking  to  determine  this  important  question  we 
must  be  goverened  by  a  rule  upon  which  there  is  per- 


82         TRE  DOCTRINES  AND  D0G2IAS  OF  MORMONISM 

feet  agreement  between  the  parties  to  the  contro- 
versy. Defenders  of  the  Mormon  faith  and  doctrine 
can  certainly  have  no  ground  of  complaint  if  we  ask 
them  to  submit  to  a  rule  of  their  own  making — one 
by  which  they  propose  to  test  the  claims  of  every 
other  church.  Mr.  Kelley  furnishes  an  excellent  rule, 
to  which  I  think  the  reader  will  most  heartily  sub- 
scribe, as  follows: 

"  To  avoid  imposition  in  finance,  there  is  put  in 
circulation  a  money  test,  by  \vhich  the  holder  of 
money  is  enabled  to  determine  whether  there  is  ten- 
dered to  him  true  or  false  coin.  When  every  mark  or 
figure  on  a  coin  or  bill  tendered  in  exchange  har- 
monizes with  the  detector,  it  is  pronounced  good 
money.  But  if  there  is  anything  found  on  the  coin 
or  in  the  bill,  not  to  he  found  in  the  detector,  or  if 
there  is  something  left  out  of  the  coin  or  bill  that  is 
found  in  the  detector,  it  is  rejected  as  spurious. 

"  The  New  Testament  contains  the  history  of  the 
formation  of  the  primitive  church;  hence  it  is  the 
test  or  detector  by  which  all  church  organizations, 
claiming  to  be  the  true,  are  to  be  tried.  .  .  . 
Then  friend,  seeker,  take  the  New  Testament  in  your 
hand  as  your  guide  and  test  by  which  to  try  systems. 
.  .  .  Do  not  lose  sight  of  the  detector,  or  you  will 
be  in  danger  of  being  imposed  upon  by  something 
man-made  and  spurious.  The  counterfeiter  is  abroad 
in  tlieland.''  (Presidency  and  Priesthood,  pages  49 
and  50).     The  italics  are  mine. 

With  this  rule  for  our  guide  let  us  lay  the  Mormon 
system  beside  the  '*  detector,"  and  see  if  it  is  able  to 
stand  the  test. 


CHAPTER  VIII. 

PATRIARCH   OMITTED — APOSTLES  WANTING. 

The  Reorganized  Church  deficient — The  patriarch  omitted — Only 
nine  apostles— An  argument  examined— Polygamy  and  highway 
robbery — A  corrupt  tree — A  bitter  fountain— Unties  of  an  apostle 
defined — Brighamite  and  Reorganized  churches  agree — The  whole 
system  is  unscriptural. 

Having  already  given  the  list  of  officers  necessary 
to  a  properly  organized  church,  from  the  Mormon 
point  of  view,  it  is  unnecessary  to  reproduce  it  here. 

It  is  a  remarkable  fact  that  when  preaching  to  the 
world — and  that  means  everything  not  Latter  Day 
Saints — they  uniformly  omit  any  reference  to  the  First 
Presidency,  the  Patriarch,  and  High  Priests.  You 
will  no  doubt  have  observed  that  Mr.  Kelley  omits 
the  Patriarch  from  his  list  of  church  officials,  but  for 
w4iat  reason  he  fails  to  mention  that  important  func- 
tionary does  not  appear,  unless  it  be  from  a  conscious- 
ness that  no  such  officer  is  mentioned  in  the  New 
Testament;  and  yet  no  Mormon  Church  is  complete 
in  its  organization  without  that  dignitary,  as  we  have 
already  shown. 

Two  remarkable  deficiencies  have  ever  existed  in 
the  Reorganized  Church,  which  may,  with  propriety, 
be  mentioned  in  this  connection,  namely: 

1.  While  the  church  has  existed  nearly  forty-seven 
years,  yet  it  has  never  had  a  full  "quorum"  of 
Twelve  Apostles — the  number  usually  being  from 
seven  to  ten. 

2.  It  has  never  had,  in  all  these  years,  a  Patriarch; 

(83) 


84        THE  DOCTRINES  AXD  DOGMAS  OF  MORJIOXISM 

and  as  the  duty  of  that  official  is  "to  confer  bless- 
ings "  upon  the  members  of  the  church,  their  k)ss  can 
never  be  estimated. 

These  defects  in  the  organic  structure  of  the  church 
cause  more  or  less  uneasiness  and  comment  upon  the 
part  of  some  of  the  leading  men,  and  tlieir  fears  were 
not  removed  till  April  15,  1894,  when  President 
Joseph  Smith  received  the  following  revelation,  in 
which  the  Lord  is  represented  as  saying: 

"It  is  not  expedient  in  me  that  the  Quorum  of  the 
Presidency  and  the  Quorum  of  the  Twelve  Apostles 
shall  be  filled,  for  reasons  which  will  be  seen  and 
known  unto  you  in  due  time." — Doctrines  and  Cove- 
nants, sec.  122,  par.  4,  page  353. 

Concerning  the  appointment  and  consecration  of  a 
Patriarch,  the  revelation  continues: 

"For  the  same  reasons  in  me  that  it  is  not  expedi- 
ent to  fill  the  quorums  of  the  First  Presidency'  and 
the  Twelve,  who  are  apostles  and  high  priests,  it  is 
not  expedient  that  a  Patriarch  for  the  church  should 
be  indicated  and  appointed.'' — Ibid,  page  358. 

This  shows  that  the  Patriarch  is  still  regarded  as  a 
necessary  part  of  the  church  machinery,  and  that  the 
only  thing  in  the  way  was  a  question  of  expediency. 

The  Patriarchate  was  carefully  kept  in  the  Smith* 

*NoTE. — Since  the  above  was  written,  a  revelation  was  received 
by  Rresideut  Joseph  Smith,  at  Lamoni,  Iowa,  April  9,  1897,  appoint- 
ing his  brother,  Alexander  H.  Smith,  to  the  Patriarchate  of  the 
Reorganized  Church.     Following  is  the  language  of  the  revelation : 

"Thus  saith  the  Spirit  of  your  Lord  and  Savior  Jesus  Christ  : 
Your  fastings  and  your  prayers  are  accepted  and  have  prevailed. 

"Separate  and  set  apart  my  servant  Alexander  H.  Smith  to  be  a 
counselor  to  my  servant,  the  President  of  the  church,  his  brother ; 
and  to  be  PatHarch  to  the  church,  and  an  evangelical  minister  to  the 
whole  church."  (Minutes  of  General  Conference,  Lamoni,  Iowa, 
April  6-16,  1897,  page  28.) 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMOXISM        85 

family.  It  was  first  conferred  upon  the  prophet's 
father,  Joseph  Smith,  Sr.,  and  later  upon  his  elder 
brother  Hyrum,  who  held  the  office  at  the  time  of  his 
death.  The  position  was  a  lucrative  one,  the  Patriarch 
receiving,  it  is  said,  one  dollar  for  each  "blessing 
sealed  upon  the  head  "  of  the  faithful. 

In  order  to  prove  their  form  of  organization  to  be 
strictly  Biblical,  Latter  Da}'  Saints  quote  two  passages 
of  Scripture,  as  follows: 

"And  God  hath  set  some  in  the  church,  first  apos- 
tles, secondarily  prophets,  thirdly  teachers,  after  that 
miracles,  then  gifts  of  healing,  helps,  governments, 
diversities  of  tongues."     (1  Cor.  12:  28). 

"Wherefore  he  saith,  When  he  ascended  up  on 
high  he  led  captivity  captive,  and  gave  gifts  unto  men. 

"And  he  gave  some  apostles,  and  some  prophets, 
and  some  pastors  and  teachers ;  for  the  perfecting  of 
the  saints,  for  the  work  of  the  ministry,  for  the  edi- 
fying of  the  body  of  Christ:  till  we  all  come  in  the 
unity  of  the  faith,  and  of  the  knowledge  of  the  Son 
of  God,  unto  a  perfect  man,  unto  the  measure  of  the 
stature  of  the  fulness  of  Christ:  that  we  henceforth 
be  no  more  children,  tossed  to  and  fro,  and  carried 


Patriarcl]  Smith  enjoys  the  unique  distinction  of  being  the  only 
ecclesiastic  to  hold  three  offices  at  the  same  time,  namely:  A  mem- 
ber of  the  "First  Presidency,"  a  "Patriarch,"  and  '■'■  an  evangelical 
minister  to  the  whole  church,^'  the  last  named  office  being  a  new  crea- 
tion, authorized  by  this  new  revelation.  When  will  the  official  list 
be  completed? 

The  same  revelation — par.  4 — also  sets  apart  "my  servants  I.  N. 
White,  J.  W.  Wight  [son  of  apostle  Lyman  Wight,  of  Texas],  and 
R.  C.  Evans,"  to  the  apostleship,  thus  completing  the  organization 
of  the  "Quorum  of  Twelve." 

With  the  appointment  of  Bishop  E.  L.  Kelley  as  a  counselor  pro 
tern,  to  President  Smith,  the  organization  of  the  church  is  completed 
for  the  first  time  during  its  entire  existence. 


86         THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

about  with  every  wind  of  doctrine,  by  the  sleight  of 
men  and  cunning  craftiness,  whereby  they  lie  in  wait 
to  deceive."  (Eph.  4:  8,  11,  12). 

It  is  maintained  by  Latter  Day  Saints  that  these 
Scriptures  prove: 

1.  That  God  set  in  the  church  "apostles  and 
prophets,"  as  a  necessary  part  of  its  organic  struct- 
ure. 

2.  That  inspired  apostles  and  prophets  were  de- 
signed to  continue  in  the  Church  of  Christ  in  every 
age  of  the  world. 

3.  That  these  inspired  persons  are  necessary  to  the 
*'work  of  the  ministry" — that  is,  to  preach  the  Gos- 
pel and  administer  its  ordinances — in  every  age. 

4.  That  the  apostles  and  prophets  are  a  necessary 
safeguard  against  every  form  of  fraud  and  deception. 

If  the  Scriptures  quoted  sustain  the  above  views, 
then  Christians  everywhere  should  accept  them.  But 
if  they  do  not,  Latter  Day  Saints  should  renounce  the 
heresy  at  once.  Let  us  now  review  the  ground  of  this 
claim  and  see  if  it  be  tenable. 

1.  While  1  Cor.  12:  28  affirms  that  "  God  set  some 
in  the  church,"  and  names  apostles  and  prophets, 
among  others,  it  does  not  intiipate  that  such  officers 
are  a  necessary  part  of  the  church  organization;  in 
fact,  it  does  not  even  call  them  "officers"  of  the 
church,  nor  does  any  other  Scripture  so  declare. 
Nothing  is  here,  then,  to  show  that  apostles  and 
prophets  were  a  part  of  the  official  and  organic  struc- 
ture of  the  church. 

2.  Ephesians  4:  11-14  declares  that  Christ  gave 
** gifts"  unto  men,  and  among  other  things  he  gave 
some  apostles  and  prophets,  but  there  is  not  one  word 
about  the  office  of  apostle  and  prophet,   much  less  a 


THE  DOCTRIXES  AXD  DOGMAS  OF  MORMOXISM        87 

provision  to  continue  such  "  offices  "  in  all  ages  of  the 
world. 

3.  That  inspired  apostles  and  prophets  are  neces- 
to  preach  the  Gospel  and  administer  its  ordinances  is 
an  assumption  wholly  unwarranted  by  the  facts,  and 
can  be  regarded  only  as  the  idle  fancy  of  a  brain  dis- 
ordered by  a  false  theology;  and  even  Mormons 
themselves  are  forced  to  admit  that  elders  may  per- 
form all  the  duties  necessary  to  induct  *' foreigners 
and  strangers  "  into  the  "  commonwealth  of  Israel." 

4.  Which  of  the  divine  writers  is  so  bold  as  to 
declare  that  the  presence  of  apostles  and  prophets  in 
the  church  is  a  safeguard  against  cunning  and  craft, 
fraud  and  deception?  No  such  thought  is  suggested 
by  the  text  quoted. 

That  we  may  not  be  "tossed  to  and  fro  by  every 
wind  of  doctrine,"  and  thus  be  safe  from  the  wiles  of 
the  cunning  and  crafty,  is  conditioned  on  the  fact 
*'that  we  henceforth  be  no  more  children,^'  but  instead 
be  full-grown  men — men  so  fully  developed  as  to  fill 
*'the  measure  of  the  stature  of  Christ."  That  the 
presence  of  apostles  and  prophets  is  no  safeguard 
against  fraud  and  deception  will  more  fully  appear  as 
we  proceed. 

If  apostles  and  prophets  were  designed  as  a  means 
of  protection  against  fraud — to  prevent  the  possibility 
of  being  **  carried  about  with  every  wind  of  doctrine," 
then  how  does  it  come  that  the  Mormon  Church  has 
developed  a  greater  amount  of  fraud,  and  its  mem- 
bership have  been  "  tossed  to  and  fro,"  and  carried 
about  with  "  winds  of  doctrine"  such  as  have  never 
disturbed  any  other  church  or  people?  Will  some- 
body answer? 

For  instance,  under  the  guidance  of  the    "twelve 


88         TEE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

apostles  "  set  in  the  church  organized  by  Joseph  Smith 
and  Oliver  Cowdery,  was  developed  that  pernicious, 
soul-destroying  "  wind  of  doctrine  "  known  as  pol^^g- 
amy,  but  which  is  known  among  its  devotees  by  the 
euphonious  title  of  "  Patriarchal  marriage.''  Instead 
of  preventing  the  iniquity,  these  modern  apostles, 
under  the  eye  of  Joseph  Smith,  if  not  by  his  sanction 
and  authority,  were  the  instigators  and  teachers  of 
the  abomination. 

Who  but  these  so-called  apostles  introduced  and 
taught  that  damnable  doctrine  of  human  sacrifice 
known  as  "  blood  atonement,"  as  it  has  been  known 
to  exist  in  Salt  Lake  City? 

Who  but  these  same  men  made  their  ignorant 
dupes  believe  that  "  Adam  is  our  God  and  our  father, 
and  the  only  God  with  whom  we. have  to  do?" 

Who  but  these  self-styled  apostles  and  prophets 
taught  their  credulous  followers  that  it  was  perfectly 
legitimate  to  despoil  their  enemies  and  rob  the  hated 
**  Gentiles?"  This  delicate  operation  was  modestly 
called  '*  consecration,"  and  King  Strang  was  entitled 
to  one-tenth  of  all  such  "  consecrations."  The  writer 
speaks  from  observations  made  during  more  than  a 
year's  residence  among  them  on  Beaver  Ishind,  and 
was  present  when  Strang  was  assassinated  by  two  of 
bis  followers. 

The  list  of  unholy  doctrines  and  practices  might  be 
extended  indelinitely,  but  we  desist.  Enough  has 
been  said  to  show  that  the  presence  of  so-called  apos- 
tles in  the  church  aifords  no  guarantee  of  purity, 
either  in  doctrine  or  practice. 

If  it  be  true  that  *'  a  corrupt  tree  cannot  bring  forth 
good  fruit,"  or  that  "  a  bitter  fountain  cannot  send 
forth  sweet  water,"  then,  what  must  be  said  of  the  tree 


THE  DOCTttlNES  AND  DOGMAS  OF  MORMONISM        89 

that  has  yielded  such  an  abundant  harvest  of  corrupt 
fruit,  or  of  the  fountain  from  which  has  flowed  the 
bitter  waters  of  vice  and  corruption,  as  those  exhibit- 
ed under  the  different  phases  of  Mormonism?  Test- 
ing the  system  by  this  infallible  rule,  there  can  be  but 
one  conclusion  reached,  namely,  the  fruit  being  eviU 
the  tree  must  have  been  corrupt;  the  stream  being 
bitter,  the  fountain  must  have  been  imjntre. 

From  the  foregoing  it  will  be  seen  that  Mr.  Kelley  is 
evidently  in  error  when  he  affirms  that  the  passages 
of  Scripture  under  consideration  *'  provide  for  the 
existence  and  necessity  for  the  continuation  of  an  in- 
spired ministry,"  including  apostles  and  prophets. 
No  such  provision  is  made,  and  no  such  necessity  is 
shown  to  exist. 

Of  the  duties  of  an  apostle,  the  late  Orson  Pratt,  of 
the  Utah  Church,  says: 

"One  of  the  important  duties  required  of  an  apos- 
tle is  to  ADMINISTER  THE  SPIRIT.  .  .  The  Ordinance 
through  which  the  Spirit  is  administered  is  the  laying 
ON  OF  HANDS.     (See  Acts  8  and  19,  and  Hebrews  6.) 

"To  the  apostles  were  entrusted  three  very  impor- 
tant ministrations  for  the  salvation  of  man: 

"First.      The  ministration  of  tJie  ivord. 

"  Second.     The  ministration  of  the  baptism  of  water. 

"Third.  The  ministration  of  the  baptism  of  the 
Spirit."  (O.  Pratt's  works.  The  Kingdom  of  God, 
part  1,  page  7.) 

"These  offices  were  created^  set,  established  by  the 
Almighty  in  the  priesthood,  to  receive  occupants  for 
the  government  and  guidance  of  the  church."  (Presi- 
dency and  Priesthood,  page  43). 

Thus  it  will  be  seen  that  the  two  principal  Mormon 


90         THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM 

Churches  agree  both  as  to  the  existence  and  duties  of 
apostles  in  the  church  to-daj. 

Several  serious  objections  may  be  urged  against  the 
last  quoted  statement,  among  which  maybe  named: 

1.  No  such  "  offices  "  as  those  mentioned  were  ever 
** created,"  and  hence  never  received  "occupants" 
for  the  *'  guidance  of  the  churches." 

2.  Such  offices  never  having  been  created  could 
not  have  been,  and  in  fact  were  not,  established  in  the 
Church  of  Christ. 

3.  Never  having  been  established,  it  is  impossible 
for  them  to  continue. 

4.  No  officer,  it  matters  not  how  high,  was  ever  set 
in  the  church  for  its  "  government  and  guidance." 
The  Gospel,  "the  perfect  law  of  liberty,"  was  or- 
dained for  the  "government  and  guidance  of  the 
churches,"  and  the  officers  were  only  its  ministers. 

That  "the  universe  is  governed  by  law,"  is  as  true 
of  the  spiritual  and  divine,  as  it  is  of  the  physical 
world. 

I  have  diligently  searched  the  Scriptures  to  find 
where,  when  and  by  whom  such  officers  as  those 
named  by  Mr.  Kelley  were  "  created"  and  "  set"  in 
the  church  established  by  Christ,  and  I  am  bold  to 
declare  that  no  such  system  can  anywhere  be  found  in 
the  Bible.  It  is  clearly  and  unmistakably  modern  in 
its  origin,  and  purely  and  absolutely  Mormon  in  its 
inception — "  created  "  and  foisted  upon  the  public  by 
Joseph  Smith  and  Oliver  Cowdery  as  a  new  revela- 
tion. It  is  a  fraud  and  a  deception,  and  has  not  even 
the  shadow  of  support  in  the  Word  of  God. 


CHAPTER  IX. 

Apostles  in  the  primitive  church— The  apostolic  office  is  ambassa- 
dorial, not  executive — Ambassadors  in  the  church  now  are  unnec- 
essary and  impossible— Mr.  Kelley's  rule  applied — Apostolic  suc- 
cession. 

In  the  face  of  the  foregoing  facts  the  Saints  will  no 
doubt  continue  to  insist  that  apostles  and  prophets 
are  a  part  of  the  constitutional  organic  structure  of 
the  church. 

That  God  set  apostles  in  his  church,  none  are  dis- 
posed to  question;  but  that  apostles  were  a  part  of 
its  official,  organic  structure,  is  most  emphatically 
denied;  and  those  who  affirm  as  much  are  required  to 
establish  their  contention  by  the  production  of  com- 
petent evidence — such  evidence  as  will  e.stablish  the 
fact  beyond  the  possibility  of  reasonable  doubt. 

AMBASSADORS. 

The  twelve  apostles  were,  in  their  official  character, 
ambassadors;  and  were  representative,  rather  than 
executive  or  judicial,  officers,  and  as  such  were  not  a 
part  of  the  internal  organism  of  the  body  spiritual. 
Now,  if  we  shall  be  able  to  establish  this  view  by 
competent  testimony,  we  shall  have  gained  a  point 
both  material  and  relevant  to  the  controversy,  whose 
importance  will  be  recognized  at  once.  Then  to  the 
task  let  us  hasten. 

Although  having  the  privilege  to  minister  in  Gospel 
ordinances,  if  the  apostles  were  ambassadors,  the}' 
were  not  necessarily  executive  officers  of  the  Church 

(Olj 


92        THE  DOCTRINES  AXD  DOGMAS  OF  MOBMONISM 

of  Christ  by  virtue  of  their  apostleship.  Bearing 
directly  upon  this  question  the  apostle  Paul  says: 

*'For  Christ  sent  me  not  to  baptize,  but  to  preach 
the  Gospel."  (1  Cor.  1:17). 

To  baptize  is  the  function  of  an  executive  officer, 
while  preaching  the  Gospel  is  the  duty  of  a  represen- 
tative official.  Hence,  Paul  was  specifically  a  repre- 
sentative of  Christ.  The  same  is  true  of  all  the 
apostles. 

The  specific  duty  of  the  eleven,  as  set  forth  in  the 
commission,  was  to  "preach  the  Gospel."  Incident- 
ally they  might  baptize,  but  their  commission  did  not 
require  them  to  do  so.  They  7nust  preach  Christ,  but 
others  might  do  the  baptizing.  A  Paul  may  plant, 
while  an  Apollos  may  water.  While  Paul  was  not 
obliged  to  baptize,  yet  he  says:  *' Woe  is  me  if  I 
preach  not  the  Gospel." 

If  the  office  of  the  apostles  was  ambassadorial,  it 
will  doubtless  readily  be  granted  that  they  are  at  once 
removed  from  the  domain  of  the  executive  and  judi- 
cial, except  in  a  manner  purely  ex-officio. 

What  is  true  of  one  is  true  of  a  class.  Hence,  if 
one  apostle  was  an  ambassador,  all  were.  The  only 
thing  necessary  to  a  fair  settlement  of  this  question 
will  be  to  determine  whether  the  apostles  were 
ambassabors  in  the  proper  sense  of  that  term.  But 
first,  what  is  an  ambassador?  Webster  defines  the 
word  thus : 

"The  minister  of  the  highest  rank,  employed  by 
one  prince  or  state  at  the  court  of  another  to  manage 
the  public  concerns  of  his  own  prince  or  state,  and 
representing  the  power  and  dignity  of  his  own  sover- 
eign." 

The  apostle  is  "a  minister  of  the  highest  rank,"  as 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        93 

declared  by  all  New  Testament  writers,  and  was 
employed  by  the  "Prince  of  Peace  "  to  represent  his 
*'  power  and  dignity  "  at  the  courts  of  all  the  princes 
of  earth.  The  apostolic  credentials  were  unquestion- 
able. They  bore  the  insignia  of  divine  approval  in 
signs  and  miracles  of  an  incontestable  character. 

These  facts  alone  declare  in  terms  not  to  be  misun- 
derstood, that  the  apostles  were  the  ambassadors  of 
Christ;  but  fortunately  we  are  not  left  to  inference 
for  the  determination  of  this  question,  for  we  have 
the  express  declaration  of  the  Apostle  Paul  upon  this 
point,  as  follows: 

.  .  .  *'  God  was  in  Christ,  reconciling  the  world 
unto  himself,  .  .  .  and  hath  committed  unto  w.s 
the  word  of  reconciliation." 

To  whom  was  the  word  of  reconciliation  com- 
mitted? Specifically  to  the  apostles.  (See  Matt.  28: 
19,20;  Mark  16:  15-18). 

*'  Now  then  toe  [the  apostles]  are  ambassadors  for 
Christ,  as  though  God  did  beseech  you  by  us:  we 
pray  you  in  Christ's  stead,  be  ye  reconciled  to  God." 
(2  Cor.  5:19,  20). 

Thus  w^e  have  the  proof  that  an  apostle  is  an 
ambassador,  and  in  his  letter  to  the  Church  at  Ephe- 
sus,  Paul  gives  further  assurance  of  this  when  he 
says,  '•  I  am  an  ambassador  in  bonds  "    (Eph.  6:  20). 

This  point,  then,  may  be  regarded  as  authorita- 
tively settled.  The  apostles  of  Christ  were  his  ambas- 
sadors. 

The  question  now  arises  as  to  whether  an  ambas- 
sador is  necessary  either  to  the  existence  of  a  govern- 
ment or  to  its  perpetuation.  No  one  possessing 
ordinary  intelligence  would  think  of  asserting  that  an 
ambassador  is  necessary  to  the  existence  of  any  form 


94         THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

of  government,  however  desirable  such  a  dignitary 
might  be  regarded. 

As  well  may  we  argue  that  the  presence  of  our 
ambassador  at  the  court  of  St.  James  is  necessary  to 
the  existence  of  the  government  of  the  United  States, 
as  to  declare  the  presence  of  apostles — ambassadors — 
in  the  Church  of  Christ  is  necessary  to  its  existence. 
This  government  could  recall  every  ambassador  now 
representing  the  American  people  at  foreign  courts 
without  interfering  in  the  least  with  the  constitutional 
form  of  its  government.  What  is  true  of  an  earthly 
government,  in  this  regard,  may  also  be  affirmed  of 
the  Church  of  Christ.  Hence,  the  removal  of  the 
apostles  from  the  church  could  in  no  possible  manner 
interfere  with,  or  change,  the  constitutional  form  of 
its  government. 

Viewing  the  question  from  this  standpoint,  it 
becomes  clear  that  neither  apostles  nor  prophets  are 
in  the  least  necessary  to  the  existence  and  perpetuity 
of  the  Church  of  Christ,  and  may  be  dispensed  with, 
therefore,  without  interfering  with  its  utility. 

But  suppose  we  look  at  the  question  from  another 
point  of  view,  and  test  the  argument  by  another  Mor- 
mon rule.  Most  writers  on  the  subject  agree  that  the 
apostolic  office  expired  with  St.  John;  but  the  Saints 
deny  this,  and  maintain  that  the  office  was  never 
abolished,  and  that  it  did  not  expire  with  the  apos- 
tles. To  sustain  this  view  they  introduce  what  is 
considered  a  most  potent  argument — unanswerable, 
in  fact— and  which  is  employed  in  different  forms  by 
most  of  their  leading  speakers  and  writers,  to  prove 
that  the  apostolic  office  was  to  be  perpetuated  in  the 
church.     The  argument  consists  in  applying  the  well- 


TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        95 

known  rules  of  civil  government  to  church  affairs. 
Mr.  Kelley  states  the  case  thus: 

*'The  removing  of  the  officer  does  not  destroy  the 
office,  any  more  than  the  death  of  the  President  of 
the  United  States  destroys  the  office  which  he  holds. 
When  the  President  dies,  or  is  removed  from  office, 
or  his  term  of  office  expires,  by  due  process  of  law 
another  may  be  appointed  to  fill  the  same  office. 
The  office  remains,  although  the  President  is  dead, 
and  to  have  a  government  proper,  another  must  take 
his  place.  So  it  is  in  all  the  essential  offices  of  the 
government.  This  is  true  of  the  kingdom  of  God,  or 
Church  of  Jesus  Christ."  (Presidency  and  Priest- 
hood, page  45). 

This  is  conceded  to  be  a  good  and  perfectly  safe 
rule,  and  will  aid  us  in  determining  the  validity  of  the 
Mormon  claim. 

Mr.  Kelley  informs  us  that  "all  the  essential  offices 
of  the  government"  are  filled  and  perpetuated  "by 
due  process  of  law,"  and  makes  the  rule  applicable 
to  the  offices  of  the  church.  By  this  we  are  led  to 
understand  that  all  essential  offices  of  the  church  are 
provided  for  in  the  organic  law,  the  same  as  in  all 
civil  governments,  and  all  offices  not  so  provided  for, 
are  merely  provisional  and  temporary,  and  designed 
to  cease  when  their  temporary  purposes  have  been 
served. 

Does  the  organic  law  of  the  Church  of  Christ  make 
provision  for  the  filling  of  the  apostolic  office  upon 
the  death  or  removal  of  the  officer?  If  so,  w^here 
may  such  law  be  found?  Who  filled  St.  Peter's  chair 
after  his  death?  and  by  what  "due  process  of  law" 
was  his  successor  appointed?  Who  succeeded  James 
and  John  in  the   apostolic   office?  and  by  virtue  of 


96         THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

what  law,  and  by  whom  were  such  successors  made 
apostles?  Who  was  St.  Paul's  successor?  and  by 
what  *' process  of  law"  was  he  created  an  apostle? 
Will  some  latter-day  apostle  or  prophet  answer? 

Biblical  annals  afford  but  one  instance  of  attempted 
apostolic  succession,  namely,  the  appointment  of 
Matthias  to  fill  the  place  of  Judas,  the  traitor.  This 
case  is  remarkable  in  more  than  one  respect.  It 
serves  to  raise  the  question  of  succession,  but  fails  to 
reveal  any  law  by  which  any  subsequent  vacancy  in 
the  apostolic  college  should  be  filled,  if  indeed  such 
vacancy  was  to  be  filled.  A  careful  reading  of  the 
account  (Acts  1 :  15-26)  shows  clearly  that  the  eleven 
were  governed,  not  by  anything  which  the  Master  had 
taught  them  respecting  this  matter,  but  rather  by 
their  own  conception  of  what  ought  to  be  done  under 
the  circumstances.  Jesus  had  chosen  twelve^  and 
they  were  of  the  impression  that  this  number  should 
be  kept  good.  This  view  seems  to  have  been  con- 
firmed in  their  minds  by  the  apparent  applicability 
of  certain  Scriptures  to  the  suicide  of  Judas,  and  the 
appointment  of  another  to  take  his  place. 

The  action  of  the  eleven,  in  forming  what  is  deemed 
by  some  as  a  precedent,  was  doubtless  prompted  by 
an  exegesis  of  what  they  seemed  to  think  was  a 
prophecy  relating  directly  to  the  question  they  were 
then  considering.  This  fact,  and  not  that  they  were 
governed  by  any  law  then  in  existence,  was  their  only 
authority  for  this  remarkable  transaction. 

There  is  not  even  an  intimation  that  they  were 
directed  by  the  Holy  Spirit  in  the  matter.  As  a 
matter  of  fact,  the  Spirit  had  not  yet  been  given  by 
which  it  had  been  promised  they  should  be  guided 
into*' all  truth."     Hence,  it  is  by  no   means  certain 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM        97 

that  the  choosing  of  Matthias  by  'Mot"  was  ever 
accepted  and  approved  of  God,  but  the  circumstances 
tend  rather  to  support  the  opposite  view  of  the  case. 
Matthias  sank  as  utterly  from  view  as  did  the  individ- 
ual whom  he  had,  by  accident^  been  chosen  to  suc- 
ceed. 

It  may  be  unpopular  to  say  so,  but  the  writer  does 
not  believe  the  Scriptures  referred  to  by  Peter,  who 
seems  to  have  presented  the  matter  to  the  meeting, 
has  any  reference  whatever  to  Judas  Iscariot  or  the 
betrayal  of  Christ.  Detached  from  their  contexts, 
and  applied  after  the  event  supposed  to  be  described 
had  transpired,  such  an  interpretation  might  seem 
feasible;  but  when  taken  in  connection  with  the  con- 
texts, and  read  and  applied  before  the  event  had 
transpired,  no  such  thought  could  possibly  be  sug- 
gested. No  Jew — not  even  the  apostles  themselves — 
previous  to  the  betrayal  of  Jesus,  would  have  ever 
dreamed  of  making  any  such  application  of  the  texts. 
But  this  is  merely  suggestive. 

If  we  allow  the  correctness  of  the  application  of 
the  Scriptures  quoted,  and  that  the  apostles  were 
acting  under  some  pre-arranged  plan  in  the  divine 
economy,  then  we  are  confronted  with  the  undeniable 
fact  that  this  remarkable  transaction  on  the  part  of 
the  eleven  cannot  form  a  precedent  for  any  future 
action  of  a  similar  character,  for  the  reason  that  no 
possibility  exists  for  the  subsequent  duplication  of 
the  tragic  events  which  rendered  such  action  possible, 
or  in  any  sense  necessary.  That  which  is  impossible 
of  reproduction  can  never  form  a  precedent. 

Another  very  important  point  is  brought  to  view  by 
a  careful  examination  of  this  case,  namely:  In  mak- 
7 


98         THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

ing  the  selection,  the  apostles  recognized  the  fact, 
and  urged  it  as  a  necessary  qualification,  that  to  be  an 
apostle  one  must  be  chosen  who  had  been  with  Christ 
from  the  beginning,  and  the  two  men  selected,  Joseph 
and  Matthias,  to  one  of  whom  the  lot  must  fall,  had 
been  with  Jesus  "  from  the  baptism  of  John,  unto 
that  same  day  that  he  was  taken  up  from  them,"  and 
that  such  persons  only  could  "  take  part  of  this  minis- 
istry  and  apostleship,"  and  "be  a  witness  with  us  of 
his  resurrection.^^     (See  verses  22-25). 

To  be  an  apostle  of  Christ,  then,  these  eleven 
understood  that  the  following  qualifications  were 
absolutely  necessary : 

1.  That  the  individual  must  have  seen  Christ. 
**  Am  I  not  an  apostle?  Have  1  not  seen  Jesus  Christ 
our  Lord?''  (1  Cor.  9:  1.  See  also  Luke  1:2;  Acts 
10:  41;  1  Cor.  15:  5-8;  2  Pet.  2:  16). 

2.  That  he  must  have  been  with  Christ  from  the 
'''''beginning,'^  Paul's  apostleship  was  questioned  on 
this  ground.  Instead  of  being  a  witness  he  had  been 
a  persecutor  from  the  beginning,  and  hence  was  not 
acknowledged  as  an  apostle  of  Christ  until  he  was 
able  to  produce  the  "seal  of  his  apostleship;"  his 
miracles  were  unquestionable. 

3.  He  must  have  been  a  "  witness  of  his  resurrec- 
tion." 

Those  who  regard  this  event  as  a  precedent  will 
find  but  little  in  it  to  encourage  them  in  the  belief  of 
latter-day  apostles.  Who  among  them  will  dare  say 
that  he  has  seen  Christ?  and  who  declare  he  is  a  wit- 
ness of  his  resurrection?  And  yet  these  are  qualifi- 
cations absolutely  requisite  to  the  apostleship,  accord- 
ing to  the  so-called  precedent.  But  to  return  to  Mr. 
Kelley's  rule. 


THE  DOCTRINES  AXD  DOGMAS  OF  MO R MONISM        99 

Every  form  of  government  designed  to  be  perma- 
nent has  a  fundamental  law  or  constitution,  providing 
for  not  only  the  different  offices,  but  also  for  specific 
rules  by  which  such  offices  shall  be  filled  when  vacated 
by  death  or  removal  from  office. 

Thus  the  Constitution  of  the  United  States 
"creates"  the  office  of  President.  It  likewise  pro- 
vides permanent  and  specific  rules  by  which  the  Pres- 
ident shall  be  elected  and  installed  in  his  office.  Each 
department  of  the  government  is  provided  for  in  like 
manner. 

And  now,  in  pursuance  of  this  excellent  rule,  will 
Mr.  Kelley,  or  any  other  defender  of  this  Mormon 
dogma,  take  the  New  Testament,  the  "  guide,"  the 
''detector,"  urged  by  Mr.  Kelley  with  so  much  earn- 
estness, and  which  contains  the  only  constitution  of 
the  Church  of  Christ,  and  show  us: 

First.  Where  does  the  fundamental  law  of  the 
church  provide  for  the  office  of  apostle? 

Second.  Where  may  we  find  the  law  which  -"  cre- 
ates" the  office  of  prophet? 

Third.  What  portion  of  the  divine  law  provides 
for  the  manner  of  filling  said  offices  when  vacated  by 
death  or  removal  from  office? 

Fourth.     Are  these  officers  elected  or  appointed? 

Fifth.     If  elected,  how?     If  appointed,  by  whom? 

Sixth.  What  are  the  duties  of  apostles  and  proph- 
ets, respectively? 

Mr.  Kelley  has  assured  us  that  their  duties  are 
''  clearly  defined  "  in  the  New  Testament;  perhaps  he 
will  be  kind  enough  to  explain.  These  questions  are 
important  and  come  strictly  within  the  rule,  and  the 
advocates  of  the  system  should  meet  them  fairly  and 
squarely 


100       THE  DOCTRINES  AXI)  BOGMAS  OE  MORMONISM 

Now  let  the  advocates  of  this  unprecedented,  un- 
heard-of organization  of  theirs  show  us  good  authority 
for  their  claim — give  us  chapter  and  verse  in  support 
of  their  position,  or  cease  to  ask  an  intelligent  public 
to  accept  a  dogma  so  palpably  absurd. 


CHAPTER  X. 


NUTS  TO  CRACK. 


Nuts  to  crack— To  the  law  and  to  the  testimony— The  Bible  recog-- 
nizes  no  First  Presidency  in  the  cliurch — No  Patriarch,  no  Higli 
Priests — From  another  standpoint — An  elder  is  a  Melchizedek 
priest — May  give  the  Holy  Spirit  by  the  laying  on  of  hands. 

"  To  THE  law  and  to  the  testimony:  if  they  speak 
not  according  to  this  word,  it  is  because  there  is  no 
light  in  them."  (Isa.  8:  20.) 

This  is  a  favorite  text  with  all  ministers  of  the 
Mormon  Church,  and  is  quoted  to  remind  you  that 
every  church,  both  in  organization  and  doctrine,  must 
be  in  accord  with  the  '*  pattern"  given  in  the  Bible 
in  every  minute  particular.  Suppose  we  apply  this 
divine  injunction  to  their  church  organization,  and 
see  how  it  will  work. 

Will  some  of  those  sticklers  for  "the  law  and  the 
testimony  "  tell  us  where  the  New  Testament  describes 
the  process  of  calling  and  setting  apart  a  few  of  the 
officers  of  the  Mormon  Church? 

For  instance,  where  does  it  say  anything  about  the 
"First  Presidency,"  consisting  of  "a  chief  apostle 
and  high  priest,  with  two  associate  counselors?" 

It  will  be  interesting  to  know  something  about 
when  Jesus  called  the  "Patriarch"  and  "set"  him 
in  the  church;  and  a  short  biographical  sketch  of  that 
dignitary  would  be  very  interesting  reading.  Who 
will  volunteer  the  information? 

Will  some  zealous  defender  of  the   Mormon  theol- 

(101) 


102       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

ogy  tell  US  when  and  for  what  purpose  Christ  placed 
"  High  Priests  "  in  his  church?  It  might  be  well  at 
the  same  time  to  give  us  a  little  information  concern- 
ing the  consecration  of  **  Patriarchs "  and  "High 
Priests."' 

It  will  be  interesting  to  know  when  the  Savior 
"created"  the  office  of  "priest"  and  "established" 
it  in  his  church,  and  for  what  purpose.  What  is  the 
duty  of  a  priest? 

Come,  brethren,  "  to  the  law  and  to  the  testimony." 
Will  your  system  bear  the  test  of  the  rule  you  have 
given  us? 

The  questions  are  full  of  interest  alike  to  the  unin- 
itiated and  the  experienced,  and  we  hope  some  one 
interested  in  the  defense  of  Mormon  theology  w^ill 
undertake  a  solution  of  the  problem.  But  none 
better  understand  the  difficulty  of  this  task  than  do 
the  advocates  of  this  heresy.  The  leaders  in  thought 
among  them  well  know  that  no  support  for  such  an 
absurdity  can  be  found  in  the  Word  of  God. 

Mr.  Kelley  devotes  eighty-four  pages  of  his  book  to 
the  task  of  proving  the  "First  Presidency"  dogma, 
but,  as  even  the  most  casual  reader  of  the  Bible  must 
know,  failed  most  signally.  That  gentleman  enjoys 
the  distinction  of  being  the  only  man  who  ever  essayed 
the  defense  of  this  creation  of  Mormonism  in  print. 
While  his  courage  is  certainly  commendable,  his  judg- 
ment must  be  deprecated. 

Thus  it  will  be  seen  that  the  faithful  application  of 
Mr.  Kelley's  rule  excludes  the  possibility  of  apostles 
in  any  church  in  modern  times,  as  the  organic  law  of 
the  Church  of  Christ  makes  no  provision  for  the  con- 
tinuation of  such  office.  If  the  organic  law  makes 
no   provision  for  the   perpetuation  of   the  apostolic 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      103 

office,  it  proves  that  such  office  was  not  intended  bj' 
the  Law-giver  to  be  continued.  As  Mr.  Kelle}^  assures 
us  that  all  "  necessary  "  offices  are  provided  for  in  the 
law,  and  since  no  provision  is  made  for  the  continua- 
tion of  apostles  and  prophets  in  the  church,  such 
officers  can  only  be  regarded  as  unnecessary,  and 
being  unnecessary,  the  apostolic  office  expivf^d  with  (he 
beloved  discijyie.     Nothing  can  be  plainer. 

FROM   ANOTHER    STANDPOINT. 

Reasoning  from  another  but  kindred  premise  the 
same  conclusion  may  be  reached.     Suppose  we  try  it. 

Such  officers  only  as  are  necessary  to  administer  the 
laws  of  either  church  or  state  are  to  be  regarded  as 
essential  to  its  existence  or  perpetuation.  More  than 
this  would  be  superfluous,  and  therefore  unnecessary. 
This  proposition  is  so  clearly  evident  that  it  may  not 
be  disputed. 

As  already  shown  by  the  quotation  from  Mr.  Pratt, 
the  greatest  apostle  of  Mormonism,  the  niost  impoi- 
tant   duty  assigned  to  an  apostle  is  to  "administer 

THE  spirit  "    by  '*  THE  LAYING  ON  OF  HANDS." 

It  follows  as  a  logical  sequence  that  if  this  duty 
may  legally  be  performed  by  any  person  other  than 
an  apostle,  the  presence  of  such  officer  would  be 
wholly  superfluous  and  hence  unnecessary.  If  the 
apostle  is  the  only  official  empowered  to  perform  the 
laying  on  of  hands,  and  if  the  laying  on  of  hands  be  a 
divine  requirement,  then  the  presence  of  an  apostle 
is  an  absolute  necessity.  But,  on  the  other  hand,  if 
the  laying  on  of  hands  is  divinel}'  imposed,  which  is 
by  no  means  admitted,  and  if  it  can  be  accomplished 
by  one  not  an  apostle,  then  the  apostle  is  an  official 
absolutely  nonessential.    I  shall  now  introduce  a  little 


104       THE  DOCTRINES  AXD  DOGMAS  OF  MORMOXISM 

evidence  from  Mormon  sources  to  prove  that  to  min- 
ister in  the  hiying  on  of  hands  is  not  confined  to  the 
apostleship  by  any  means,  but  that  officials  of  inferior 
grade  may  perform  that  office. 

There  are  in  the  Mormon  Church  what  they  errone- 
ously call  ''two  priesthoods,"  namely,  the  "Melchize- 
dck  and  the  Aaronic."  Any  officer  "holding  the 
Melchizedek  priesthood,"  as  the  saying  goes  among 
the  Saints,  may  officiate  in  all  the  ordinances  of  the 
church,  including  the  "  laying  on  of  hands  for  the  gift 
of  the  Holy  Ghost." 

The  "First  Presidency,"  the  "Twelve,"  the  "Sev- 
enty," the  "High  Priests,"  the  "  Bislroprick,"  that 
is,  the  "Presiding  Bishop  and  his  two  counselors," 
and  the  Elders,  descending  in  the  order  named,  are  all 
described  as  "  holding  the  Melchizedek  i)riesthood," 
while  the  minor  offices,  namely,  those  of  priest, 
teacher  and  deacon,  come  under  the  head  of  the 
lesser,  or  "Aaronic  priesthood." 

From  a  work  called  the  "  Doctrine  and  Covenants," 
a  book  of  Joseph  Smith's  revelations,  I  quote  the  fol- 
lowing: 

"There  are,  in  the  church,  two  priesthoods,  name- 
ly: the  Melchizedek  and  the  Aaronic,  including  the 
Levitical  priesthood.  .  .  .  The  office  of  an  elder 
comes  under  the  priesthood  of  Melchizedek. 
Melchizedek  priesthood  holds  the  right  of  presidency, 
and  has  power  and  aatliority  over  all  the  offices  in  the 
churchy  in  all  ages  of  the  world,  to  administer  in 
spiritual  tilings. 

"The  high  p)riest  and  elder  are  to  administer  in 
spiritual  things,  agreeably  to  the  covenants  and  com- 
mandments of  the  church;  and  they  have  a  ?%A^  to 
officiate  in  all  these  offices  of  the  church  when  there  are 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      105 

no  higher  authorities  present.  The  elder  has  a  right 
to  officiate  in  his  stead  when  the  high  priest  is  not 
present."  (Doctrine  and  Covenants,  sec.  104,  par.  1, 
2,  3,  6,  7,  pages  289,  290). 

The  elde7\  then,  may  officiate  in  all  the  offices  of  the 
church  the  same  as  a  high  priest.  He  is  authorized 
also  to  perform  any  office  which  the  seventy  may  per- 
form— in  fact,  the  only  difference  between  them  is 
the  seventy  must  travel  under  the  "direction  of  the 
twelve,"  while  the  elder  is  under  no  responsibility  of 
"  traveling  in  all  the  world."  (See  par.  41-43). 

An  elder  may,  therefore,  "administer  the  spirit 
by  the  laying  on  of  hands."  Hence,  as  an  elder  is 
authorized  to  perform  all  the  offices  necessary  to 
induct  people  into  the  church  and  regulate  the  affairs 
thereof,  no  office  higher  than  this  is  at  all  necessary. 

This  unscriptural  array  of  church  dignitaries  can 
only  serve  to  encourage  selfish  aspirations  to  place 
and  power. 

Thus  it  is  made  clear,  Latter  Day  Saints  themselves 
being  the  witnesses,  that  apostles  and  prophets,  sev- 
enties and  high  priests,  are  in  no  sense  a  necessary 
part  of  the  organic  structure  of  even  the  Mormon 
Church,  and  may  be  discarded  with  impunity. 


CHAPTER  XI. 

CHURCH   AND   KINGDOM. 

Church  and  kingdom  synonymous— The  church  from  John  to  the 
calling  of  the  twelve  without  apostles — From  1830  to  1835  without 
apostles — Only  elders — Fact  and  theory — Bible  church  and  Mor- 
mon church  compared — Branch  president — Mr.  Kelley's  test 
applied  to  Mormon  coin — Weighed  in  the  balance  and  found 
wanting. 

As  already  shown  by  the  testimony  of  Mr.  Pratt,  of 
the  Utah  Church,  and  Mr.  Kelley,  of  the  Reorgan- 
ized Church,  the  terms  '*  Church  of  Christ"  and 
*'  Kingdom  of  God,"  are  used  interchangeably.  If  we 
concede  such  use  of  the  terms  to  be  correct,  we  are 
thereby  furnished  with  another  very  strong  argument 
against  the  arrogant  claims  of  Mormonism.  Concern- 
ing the  kingdom  of  God,  Jesus,  when  teaching  the 
Pharisees,  said: 

*'The  law  and  the  prophets  were  until  John:  since 
that  time  the  kingdom  of  God  is  preached,  and  every 
man  presseth  unto  it."    (Luke  16:  16). 

Here  we  have  it  plainly  stated  that  the  "kingdom 
of  God  "  had  its  inception  with  John.  If  the  terms 
"Kingdom  of  God"  and  "Church  of  Christ"  are 
synonymous,  then  the  Church  of  Christ  had  existed 
from  the  beginning  of  John's  ministry  to  the  calling 
of  the  twelve,  without  either  apostles  or  prophets. 

Since  the  church  existed  from  the  beginning  of 
John's  ministry  to  the  calling  of  the  twelve  without 
either  apostles  or  prophets,  it  follows  as  a  necessary 

(1U6J 


THE  DOCTRJXES  AXD  DOGMAS  OF  MORMOXISM      107 

sequence  that  neither  was  an  essential  part  of  its 
official  membership. 

This,  however,  is  ancient  history,  and  may  be  ques- 
tioned by  our  Mormon  friends,  and  so  we  shall  come 
down  to  a  period  of  later  date  for  a  little  histor}^ 
relative  to  this  matter,  the  authenticity  of  which  no 
Latter  Day  Saint  will  care  to  deny. 

*'The  Church  of  Jesus  Christ  of  Latter  Day 
Saints,"  was  organized  with  six  members^  "at  Fayette, 
Seneca  Co.,  N.  Y.,  Tuesday,  the  6th  day  of  April, 
1830."     (See  Tullidge's  History,  page  75). 

This  church,  Mr.  Kelley  informs  us,  was  *'  regularly 
organized,"  at  the  above  time  and  place.  Query — 
How  many  apostles  were  included  in  this  organization 
with  six  members?  At  the  time  this  organization 
was  effected,  another  important  event  occurred, 
namely,  the  ordination  of  Joseph  Smith  and  Oliver 
Cowdery  to  the  "  Melchizedek  priesthood."  The 
prophet  himself,  concerning  the  ordination,  says: 

"I  then  laid  my  hands  upon  Oliver  Cowdery  and 
ordained  him  an  elder  of  the  Church  of  Jesus  Christ 
of  Latter  Day  Saints,  after  which  he  ordained  me 
also  to  the  office  of  an  elder  of  said  church.'  (Ibid, 
page  75). 

Thus  it  will  be  seen  that  the  highest  officer  in  the 
church  at  the  time  of  its  organization  was  an  elder. 
These  two  elders — Joseph  and  Olivier — at  the  time  of 
organizing  the  church,  "  confirmed,"  by  the  la>jlng  on 
of  hands^  all  persons  who  had  previously  been  bap- 
tized, as  the  history  of  the  event  shows.  Under  the 
ministry  of  j)6rsons  holding  the  office  of  an  elder, 
and  nothing  higher,  the  Mormon  Church  flourished 
and  continued  to  grow  till  Feb.  14th,  1835,  when  the 
twelve  apostles  were  chosen. 


108       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

If  the  church  could  exist  and  flourish  from  April 
6,  1830,  to  Feb.  14,  1835,  without  apostles,  why  could 
it  not  continue  to  exist,  and  flourish,  and  grow,  from 
1830  to  1897? — and  if  that  length  of  time,  why  not 
forever?  Why  cumber  the  church  with  apostles, 
when  the  elders  may  perform  the  work  assigned  to  an 
apostle? 

But,  on  the  other  hand,  if  apostles,  prophets,  high 
priest  and  seventy  are  really  necessary  to  its  proper 
organization,  then  the  church  constituted  April  6th, 
1830,  with  elders  only^  could  not  have  been  the  Church 
of  Christ,  and  its  members,  including  Joseph  Smith 
and  Oliver  Cowdery,  were  still  **  foreigners  and 
strangers  to  the  commonwealth  of  Israel." 

Which  horn  of  the  dilemma  will  our  Mormon 
friends  take?  Either  is  fatal  to  their  cause.  Viewed 
from  this  standpoint  it  appears  conclusive  that  apos- 
tles and  prophets  are  superfluous  and  unnecessary. 

THE  "test  "  APPLIED." 

The  Mormon  Church  does  not  have  in  fact  what  is 
claimed  for  it  in  theory,  as  will  abundantly  apjDear  as 
we  proceed.  Several  officers  which  the  Saints  insist 
must  be  in  the  church  in  order  to  its  complete  organi- 
zation, are  not  to  be  found  in  their  church  as  it 
actually  exists. 

Allowing,  for  the  sake  of  the  argument,  that 
prophets,  seventies,  evangelists,  elders,  bishops  and 
pastors,  are  separate  and  distinct  ranks  of  ministers, 
which  is  by  no  means  conceded,  then  the  Mormon 
Church  organization  evidently  comes  far  short  of  the 
"pattern,"  as  appears  from  the  following  com- 
parison: 


THE  DOCTRINES  AXD  DOGMAS  OF  MOm/OXrS.V      103 


THE    BIBLE    ORGAXIZATIOX. 

THE  MORMOX    OROAXIZATION, 

1.     Apostles. 

1. 

The  First  Presidency. 

2.     Proiihets. 

2. 

The  Patriarch. 

3.     Seventy. 

3. 

The  twelve  apostles. 

4.     Evangelists. 

4. 

The  Seventy. 

5.     Pastors. 

5. 

High  Priests. 

6.     Elders. 

6. 

Elders. 

7.     Bishops. 

7. 

Bishops. 

8.     Teachers. 

8. 

Priests. 

9.     Deacons. 

9. 

Teachers. 

10. 

Deacons. 

The  titles  in  italics  in  the  Bible  list  represent 
officers  named  in  the  Bible  which  are  not  found  in 
the  Mormon  Church;  while  the  titles  in  the  Mormon 
list  in  similar  type  represent  officers  in  the  Mormon 
Church  which  are  not  found  in  the  Bible. 

Thus  it  may  be  seen  that  three  officers,  namely,  that 
oi  prophet,  evangelist  SiXidi  pastor.,  named  in  the  Bible, 
and  also  in  Mr.  Kelley's  list,  are  positively  not  to  be 
found  in  any  Mormon  Church  in  existence.  There 
is  no  official  in  all  Mormondom  known  as  a  prophet. 
It  is  true  that  Joseph  Smith,  Jr.,  and  the  present 
Joseph  Smith  are  called  "  prophets,"  and  are  so  con- 
sidered, but  I  wish  it  distinctly  understood  that  the 
office  was  that  of  the  '"''Frist  JPresidency,'^  smd  not 
that  of  a  prophet.  1  repeat  it  with  emphasis:  The 
office  of  prophet  does  not  exist  in  the  Mormon 
Church. 

The  same  is  true  of  the  evangelist  and  pastor.  Xo 
man  living  ever  saw  a  Mormon  ''evangelist."  He 
simply  does  not  exist,  and  never  did.  Those  doing 
evangelistic  work  are  usually  apostles,  seventies,  high 
priests  or  elders,  but  evangelists,  never. 

Who  ever  heard  of  a  Mormon  "  pastor?  "  Nobody. 
Such  an  officer  does  not  exist  even    in  name.     The 


110       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

minister  having  charge  of  a  church  is  the  "president 
of  the  branch,"  and  usually  holds  the  office  of  an 
elder,  although  other  officers  may  officiate,  as  "branch 
president,"  but  as  pasto)\  never. 

On  the  other  ha^ncl, four  offices,  namely,  the  "first 
presidency,"  the  "patriarch,"  the  "high  priest,"  and 
the  "priest,"  found  in  the  Church  of  the  Saints, 
and  urged  as  absolutely  essential  to  the  existence  of 
the  Church  of  Christ,  are  not  to  be  found  in  the  New 
Testament — the  "guide" — as  every  intelligent  Bible 
reader  is  perfectly  aware. 

I  am  somewhat  at  a  loss  to  see  how  the  advocates 
of  the  Mormon  heresy  can  stand  before  an  intelligent 
public  and  defend  a  sjstem  abounding  in  heretical 
dogma  with  any  hope  of  success.  Yet  upon  mature 
reflection  it  may  not  seem  so  strange  after  all.  As  a 
matter  of  fact,  they  do  not  present  the  intricacies 
of  the  system — they  say  nothing  that  would  seem 
untenable  to  the  investigator. 

I  am  unable  now  to  recall  a  single  instance  of  any 
minister  ever  presenting  this  heresy  to  his  audience. 
From  force  of  habit,  rather  than  from  design,  I  am 
inclined  to  believe,  the  "first  presidency,"  "pat- 
riarch," and  "high  priests"  are  kept  well  in  the 
background,  presenting  only  that  for  which  a  show  of 
support  may  be  found  in  the  Bible,  and  thus  avoid  a 
defense  of  this  clearly  untenable  doctrine. 

"  To  the  law  and  to  the  testimony."  If  the  "  law  " 
here  means  the  law  of  Christ  as  found  in  the  New 
Testament,  and  if  the  "testimony"  has  reference  to 
the  testimony  or  the  apostles  of  Christ,  then  we  ask, 
where  does  the  law  speak  of  a  "  first  presidency,"  or 
the  testimony    of   the  apostles  declare  for  the  "  pa- 


THE  DOCTRINES  AND  DOGMAS  OF  MORAIOXISM       111 

triarch  "  and  "high  priest"  in  the  Church  of  Christ? 
*'  Ah !  echo  answers,  Where?  " 

DISTINGUISHING  MARKS. 

Let  us  make  a  careful  application  of  Mr.  Kelley's 
"  money  test  "  to  the  Mormon  *'  coin  or  bill,"  and  see 
whether  it  be  genuine.     Says  Mr.  Kelley: 

"When  every  mark  and  Jlgure  on  the  coin  or  bill 
tendered  in  exchange  liarmonizes  ivith  the  detector,  it 
is  pronounced  good  money.  But  if  there  is  anything 
found  on  the  coin  or  bill  not  to  be  found  in  the 
detector,  or  if  there  is  something  left  out  of  the  coin  or 
bill,  that  is  found  in  the  detector,  it  is  regarded  as 
spurious.^^ 

On  the  Mormon  coin,  as  shown  in  the  foregoing 
parallel  lists,  we  have  discovered  four  distinct  and 
very  important  "figures"  not  found  in  the 
"detector,"  and  three  clearly  defined  "marks" 
which  the  "  detector"  requires,  that  are  not  found,  on 
the  coin.  Tried  by  Mr.  Kelley's  "test,"  the  money  is 
most  certainly  spur-ious.  Mr.  Kelley's  position  is 
absolutely  unique — he  places  a  bank-note  detector  in 
the  hands  of  the  president  of  the  bank,  and  then 
deliberately  proceeds  to  pass  a  counterfeit  bill  on  the 
cashier. 

Surely,  "the   counterfeiter  is  abroad  in  the  land." 

Tried  by  the  infallible  rule,  tested  by  the  touch- 
stone of  eternal  truth,  the  organic  structure  of  the 
Mormon  Church  is  shown  to  be  a  failure  and  a  fraud. 

One  thing  only  remains  to  be  done — write  in  flam- 
ing letters  the  Belshazzaran  inscription,  "Weighed  in 

THE  BALANCES,   .   .   .   AND  FOUND  WANTING,"  and 

nail  it  above  the  door  of  the  Mormon  superstructure, 
that  he  who  runs  may  read. 


CHAPTER  XII. 

FOUNDATION    OF    THE    CHURCH. 

Foundation  of  the  church— Various  opinions  on  Matt.  16 :  18 — Upon 
this  rock — What  rock?— Joseph  Smith's  view— Apostle  Smith 
examined— Revelation  the  foundation  of  the  Mormon  Church— 
The  writer's  heresy — Christ  the  rock,  the  foundation. 

"  Upon  this  rock  I  will  build  my  church,  and  the 
gates  of  hell  shall  not  prevail  against  it."  (Matt.  16: 
18). 

The  Church  of  Christ,  as  a  spiritual  superstructure, 
must  rest  upon  a  solid,  permanent  foundation.  The 
above  text  declares  that  the  church  was  to  be  built 
upon  a  specific  rock — "  upon  this  rock  I  will  build  my 
church."  What  is  this  particular  rock  upon  which 
the  Savior  declared  he  would  build  his  church? 

Upon  this  question  three  separate  and  distinct 
views  are  advanced,  namely: 

First.  The  church  of  Rome  maintains  that  St. 
Peter  was  the  '*rock  "  upon  which  Christ  declared  he 
would  build  his  church,  because  "  Peter  "  means  rock. 
"Thou  art  Peter — a  rock — and  upon  this  rock — Peter 
— I  will  build  my  church."  Hence  the  dogma  of 
Papal  succession  from  St.  Peter. 

Second.  Another  class  of  theologians— the  Latter 
Day  Saints — take  unique  ground  upon  this  question 
and  affirm  that  "  revelation''  is  the  rock.  They  seem 
to  derive  this  view  from  what  Christ  said  to  Peter, 
namely : 

"Blessed  art  thou,    Simon  Bar-jona:   for  flesh  and 

(112) 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      113 

blood  hath  not  revealed  it  unto  thee,  but  \ny  Father 
which  is  in  heaven."    (V.  18.) 

This  revelation,  they  tell  us,  is  the  rock  upon  which 
Jesus  declares  he  will  build  his  church.  But  they 
have  something  much  stronger  than  this  upon  which 
their  faith  is  based, — a  more  recent  revelation.  Here 
is  what  '*  Joseph  the  prophet "  says  about  it: 

**  Christ  was  baptized  by  John  to  fulfill  all  right- 
eousness; and  Jesus  in  his  teachings  says,  '  Upon  this 
rock  I  will  build  my  church,  and  the  gates  of  hell 
shall  not  prevail  against  it.'  AYhat  rock?  Revela- 
tion. ...  I  know  what  I  say.  T  understand  my 
mission;  .  .  .  God  Almighty  is  my  shield."  (Tul- 
lidge's  History,  pages  414,  415.) 

On  the  preceding  page  the  prophet  assures  us  that 
this  is  no  mere  opinion,  but  that  he  speaks  authorita- 
tively, saying: 

"Now  I  will  give  my  testimony.  I  care  not  for 
man.  I  speak  boldly  and  faithfully,  and  with  author- 
ity." 

In  a  volume  to  which  I  do  not  now  have  access — 
"The  Times  and  Seasons,"  the  official  organ  of  the 
church,  published  at  Nauvoo,  Illinois,  and  in  Vol.  5, 
if  I  mistake  not — the  statement  is  more  authoritative 
and  emphatic  than  the  above  quotation  from  Tullidge, 
and  is  as  follows:  "Verily,  thus  saith  the  Lord,  it  is 
revelation." 

From  the  prophet  the  elders  of  every  grade  took 
their  cue,  and  from  the  beginning  until  now  they  talk 
about  being  built  upon  the  "  rock,  revelation,"  and 
few  of  them  have  the  courage  to  preach  anything  else, 
for  in  so  doing  they  would  run  up  against  a  "thus 
saith  the  Lord  "  of  Joseph  Smith,  and  in  the  Mormon 
Church  that  has  ever  been  a  dangerous  business. 


114       THE  DOCTRINES  AND  DOGMAS  OF  MORMON  ISM 

Any  man  having  the  independence  to  question  the 
correctness  of  an  opinion  backed  by  a  "  thus  saith 
the  Lord  "  of  the  prophet  is  considered  on  the  high 
road  to  apostasy.  The  writer  understands  this  from 
experience. 

Some  twenty  years  ago  apostle  T.  W.  Smith  wrote 
a  pamphlet  which  was  published  by  the  Reorganized 
Church  at  Piano,  Illinois,  entitled,  "The  One  Body," 
in  which  he  undertook  to  prove  that  the  apostles  are 
the  foundation  oi  the  church,  and  that  the  "rock" 
Jesus  referred  to  in  his  conversation  with  the  apos- 
tles was  "revelation."  After  quoting  Eph.  2:  20,  Mr. 
Smith  says: 

"  It  is  here  assumed  by  some  that  the  church  is  to 
be  built  upon  the  teachings  of  apostles  and  prophets, 
and  not  that  apostles  and  prophets  are  to  always  be 
present  as  the  foundation  of  the  existing  church.^' 
(One  Body,  pages  6,  7.) 

Promising  to  show  the  fallacy  of  the  position  which 
he  creates,  (for  it  is  extremely  doubtful  if  any  scholar 
ever  assumed  such  a  position)  Mr.  Smith  proceeds  as 
follows : 

"  So  the  Church  of  Christ,  including  the  founda- 
tion [apostles]  and  the  corner-stone  [Christ],  is  built 
upon  a  rock;  but  what  is  the  rock?  .  .  .  Thou 
art  Peter,  and  upon  this  rock  I  will  build  my  church. 
.  .  .  What  rock?  Peter?  No;  for  Peter  was  one 
of  the  foundation  stones,  for  he  was  an  apostle,  and 
could  not  be  the  rock  on  which  the  foundation  is 
built.  .  .  .  Well,  then,  was  it  upon  Christ?  No; 
for  he  was  the  corner-stone,  or  head  of  the  corner. 
Well,  then,  perhaps  on  the  truth  that  Peter  uttered. 
.  .  .  Hardly;  for  while  this  is  a  cardinal  principle 
in   the   Gos^pel,  yet  it  is  not  the  main  one.     .     .     . 


THE  DOCTRIXES  AXD  DOGMAS  OF  MOR MONISM       115 

AYhat  then?  Blessed  art  thou,  for,  or  because,  it 
was  not  REVEALED  b}'  flesh  and  blood,  but  by  the 
Father;  that  is  to  say,  Peter  receiv^ed  this  knowledge 
of  the  character  of  Christ  by  divine  revelation." 
(Ibid,  page  7.) 

We  have  permitted  apostle  Smith  to  tell  his  own 
story  in  his  own  way;  and  this  is  the  position  of  the 
Reorganized  Church  in  particular,  and  of  Mormon 
churches  in  general. 

Mr.  Smith's  whole  argument  is  based  upon  an  as- 
sumed premise,  namely,  that  the  apostles  and  proph- 
ets are  the  foundation  of  tJit  church.  Not  a  word  in 
Eph.  2:  20  about  apostles  being  the  foundation.  In 
the  next  place  he  assumes  that  Christ  himself  was 
built  upon  the  rock,  thus  reducing  the  Al[)ha  and 
Omega  of  the  Christian  Church  to  the  common  level 
of  fallible  man.  Such  a  method  of  reasoning  can 
hardly  be  dignified  by  the  term  argument. 

In  what  follows  we  shall  show  the  utter  fallac}'  and 
groundlessness  of  apostle  Smith's  positions.  Not 
only  does  he  undertake  to  defend  the  pet  theory  of 
Mormonism,  but  he  positively  declares  that  Christ  is 
not  the  rock  upon  which  the  church  was  built,  and 
upon  which  it  still  must  rest. 

This  set  me  to  thinking,  and  I  investigated  the 
foundation  question  most  thoroughly.  I  had  not  yet 
learned  to  doubt  that  **  revelation  "  was  the  rock — 
the  foundation, — but  I  felt  sure  that  apostle  Smith's 
view  was  fundamentall}"  and  radically  wrong.  The 
investigation  showed  me  that  not  only  was  T.  W. 
Smith  wrong,  but  that  the  entire  church  was  in  error, 
and  had  ever  been.  At  first  I  was  appalled  by  the 
discovery. 

I  could  no  longer  preach  that  "  revelation  "   is  the 


116       THE  DOCTRIXES  AXD  DOGMAS  OF  MOBMOXISM 

rock  when  everything  pointed  to  Christ  as  ])eing  the 
"sure  foundation."  But  who  was  I  that  I  should 
stand  up  against  "the  authority  of  the  priesthood?" 
What  right  had  I  to  question  the  uniform  teachings 
of  an  "inspired  ministry"  and  a  "thus  saith  the 
Lord"  of  the  prophet  Joseph?  What  was  I  to  do? 
I  could  no  longer  preach  the  heresy,  hovvever  much 
it  might  be  required  of  me,  and  to  remain  silent  would 
be  to  convict  me,  in  the  court  of  my  own  conscience, 
of  moral  cowardice. 

After  much  prayerful  consideration  and  a  fruitless 
struggle  to  render  myself  subservient  to  the  "  powers 
that  be,"  the  voice  of  conscience  said  to  me.  Be  true 
to  yourself,  to  your  manhood,  and  to  your  own  con- 
victions of  right.  Stand  by  the  truth  if  the  heavens 
fall.  This  decided  me.  A  burden  was  removed  and 
my  course  was  now  clear. 

President  of  the  Southeastern  Kansas  District — 
which  then,  as  now,  included  Southwestern  Missouri 
— I  was  expected  to  preach  the  opening  sei-mon  of  the 
conference.  I  did  so,  "  Upon  this  rock  1  will  build 
my  church,"  serving  as  the  text. 

To  the  consternation  and  chagrin  of  most  of  the 
ministers  present,  I  exposed  both  horns  of  the  heresy* , 
and  established  beyond  controversy  or  reasonable 
doubt  the  fact  that  Christ  was  the  rock — the  founda- 
tion upon  wdiich  his  church  was  built,  and  that  both 
"revelation"  and  "apostles  and  prophets"  were 
excluded  from  the  foundation  of  the  Church  of 
Christ,  whatever  might  be  the  foundation  of  others. 

I  soon  discovered  that  I  had  cast  a  stone  into  a  hor- 
nets' nest,  but  I  was  fully  assured  that  I  had  only 
cast  a   Gospel   stone,  and   that   others  must  follow. 


THE  DOCTRINES  AND  DQGMAS  OF  MQRMQNISM      117 

-even  if,  in  their  fury  at  being  disturbed,  the  hornets 
should  sting  me. 

Through  The  Saints'  Herald  and  from  the  pulpit 
the  controversy  went  on  for  years,  till  the  entire 
church  was  aroused  to  the  importance  of  the  ques- 
tion. In  the  meantime  I  had  been  taken  to  task  by 
many  of  the  leading  men  of  the  church,  among  whom 
were  to  be  numbered  President  W.  W.  Blair,  of  the 
'*  First  Presidency,"  and  ex-apostle  Charles  Derry — 
but  now  only  a  high  priest — who  insisted  that  my 
views  were  heretical,  and  the  source  of  dissension 
and  discord  in  the  church,  but  when  asked  for  the 
proof  of  my  heresy  they  were  only  able  to  refer  me  to 
the  declaration  of  Joseph  Smith  already  quoted. 

Confident  of  the  righteousness  of  my  cause,  and 
the  ultimate  triumph  of  truth  over  error,  I  resolved 
to  force  the  issue  to  a  final  adjudication,  and  accord- 
ingly gave  notice  through  The  Saints'  Herald,  the 
oflScial  organ  of  the  church,  that  on  the  third  day  of 
the  ensuing  General  Conference  (1880)  I  should 
formally  call  up  the  vexed  question  for  final  action. 
Meanwhile  many  converts  had  been  made  to  the 
**new  departure,"  and  I  stood  not  alone  in  the  con- 
test. At  the  appointed  time  the  question  was  called 
up,  and  the  preliminary  struggle  began.  For  some 
reason  the  conference  did  not  seem  willing  to  act 
upon  it,  and  after  consuming  half  the  business  session 
in  an  effort  to  have  the  question  settled,  further  con- 
sideration was  cut  off  by  the  prevalence  of  a  motion 
to  refer  the  matter  to  the  "General  Assembly,"  by 
which  is  meant  an  assembly  of  all  the  "Quorums"  in 
the  church,  from  the  "First  Presidency"  down  to  the 
deacons.  This  "  General  Assembly"  is  the  tribunal 
of  last  resort,  and  is  convened  only  in  cases  of  great 


118       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

importance.  Although  several  cases  have  been 
referred  to  that  august  body,  the  "Assembly"  has 
never  been  convened  in  the  history  of  the  Reorgan- 
ized Church,  and  perhaps  never  will  be. 

There  the  question  was  left,  and  there  it  is  likely 
to  remain.  Viewing  this  seeming  defeat  in  the  light 
of  a  decided  victory,  I  have  never  ceased  to  declare 
that  Jesus,  the  Christ,  is  the  Rock  and  the  Founda- 
tion of  the  Christian's  hope. 

If  this  position  be  the  right  one;  if  Christ  is  the 
Rock,  then  it  follows,  as  night  the  day,  that  a  church 
built  upon  any  other  foundation  cannot  be  the 
Church  of  Christ. 

The  founder  of  Mormonism  declares,  as  we  have 
seen,  that  the  "rock"  upon  which  his  church  is 
based  is  "revelation."  The  Book  of  Mormon  is 
declared  by  every  class  and  shade  of  the  Mormon 
priesthood  to  be  the  greatest  revelation  of  the  ages. 
Being  the  greatest,  from  the  Mormon  standpoint,  and 
so  directly  connected  with  the  birth  of  Mormonism, 
it  may  very  justly  be  termed  the  foundation  of  the 
Mormon  Church.  Syllogistically  presented,  the  prop- 
osition would  stand  thus: 

Revelation  is  the  foundation  of  the  church. 

The  Book  of  Mormon  is  a  revelation. 

Therefore  the  Book  of  Mormon  is  the  foundation 
of  the  church. 

Perhaps  the  advocates  of  this  revelation  dogma 
may  not  be  willing  to  frankly  admit  the  Book  of 
Mormon  to  be  the  particular  revelation  upon  which 
their  church  is  built,  yet  it  is  safe  to  say  that  no  Lat- 
ter Day  Saint  can  be  found  who  will  not  freely  admit 
that  only  for  Joseph  Smith's  revelation  of  the  Book 
of  Mormon  no  such  organization  as  the  "Church  of 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      119 

Jesus  Christ  of  Latter  Day  Saints"  would  now  be  in 
existence. 

Technicalities  aside,  there  can  be  no  question  that 
the  revehition  of  the  Book  of  Mormon  is  the  real  and 
only  foundation  of  the  Church  of  the  Saints. 

I  shall  now  undertake  to  show  that  Christ,  and 
not  revelation,  is  the  *'rock"  of  Matt.  16:  18;  and, 
therefore  tlie  foundation  of  the  Christian  super- 
structure. 

If  in  this  effort  we  shall  be  successful,  it  will 
require  no  argument  to  prove  that  the  Church  of  the 
Saints  is  on  the  wrong  foundation,  and  hence  cannot 
be  the  Church  of  Christ.  In  Mormon  theology  there 
are  but  two  churches.  One  is  the  Church  of  Christ, 
and  the  other  is  "the  church  of  the  devil,"  quoth  the 
Book  of  Mormon. 

"  Behold,  there  is,  save  it  be,  tivo  churclies:  the  one 
is  the  Church  of  the  Lamb  of  God,  and  the  other  is 
the  Church  of  the  Devil;  wherefore,  whoso  belongeth 
not  to  the  Church  of  the  Lamb  of  God,  belongeth  to 
that  great  church,  which  is  the  mother  of  abomina- 
nations,  and  she  is  the  whore  of  all  the  earth."  (B. 
of  M.,  page  33). 

This  narrows  the  issue  down  to  a  very  simple  prop- 
osition, namely,  ^^  Mormonism  against  the  world.'''' 

But  we  shall  permit  neither  the  Book  of  Mormon 
nor  the  arbitrary  dictum  of  Joseph  Smith  to  decide  a 
question  fraught  with  so  much  importance.  We 
appeal  to  "  the  law  and  the  testimony,"  which  the 
Saints  profess  to  so  firmly  believe,  and  to  the  arbitra- 
ment of  whose  testimony  we  are  willing  to  submit  the 
issue. 

"  Upon  this  rock  I  will  build  my  church."  Upon 
what  rock?     Peter,  revelation,  Christ,  are   each,  in 


120       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

their  turn,  pronounced  in  answer  to  this  important 
question.  It  is  perfectly  clear  that  somebody  must  be 
wrong.  If  Peter  is  the  "rock,"  then  the  papal 
church  is  right,  and  all  Protestants,  including  the 
Saints,  are  decidedly  wrong. 

If,  as  they  claim,  "  revelation  "  is  the  rock,  then  all 
others,  both  Catholic  and  Protestant,  are  in  error, 
and  Latter  Day  Saints  only  are  right.  But  if  Christ 
is  the  "rock" — the  "Eock  of  Ages" — then  both 
Catholics  and  Mormons  are  grossly  in  error,  and 
neither  can  be  the  Church  of  Christ. 

I  feel  quite  sure  that  even  Latter  Day  Saints  will 
admit  the  above  to  be  a  fair  statement  of  the  case. 
That  Christ  was  the  Divine  Rock  upon  which  were 
founded  the  hopes  of  a  fallen  race  will  clearly  appear 
as  we  proceed. 

By  a  careful  examination  of  the  preceding  part  of 
the  chapter  from  which  the  text  is  quoted,  it  will  be 
seen  that  Christ  was  himself  the  absorbing  topic  of 
the  conversation  leading  up  to  this  remarkable  decla- 
ration. Jesus  inquires  of  the  disciples:  "Whom  do 
men  say  that  I  the  Son  of  Man  am?  "  (V.  13). 

To  this  significant  inquiry  various  answers  were 
reported.  Then  addressing  hiinself  to  the  apostles, 
he  says:    "But  whom  say  ye  that  I  am?  "  (V.  15). 

Peter,  always  ready  ^vith  an  answer,  replies: 
"Thou  art  the  Christ,  the  Son  of  the  living  God." 
(V.  16). 

Thus  it  appears  that  Jesus  had  drawn  from  Peter 
the  exact  reply  which  he  sought.  As  compared  to 
the  question  of  his  Sonship — his  messianic  mission — 
everything  else  sank  into  insignificance.  This  theme 
was  paramount,  and  to  which  every  other  is  subor- 
dinate and  of  secondary  consideration. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      121 

Incidentally  other  topics  were  injected  into  the 
principal  question — such  as  "  thou  art  Peter;  "  ''flesh 
and  blood  hath  not  revealed  it  unto  thee;  "  "I  will 
build  my  church,"  etc.,  but  the  Christ  was  the  absorb- 
ing theme,  the  underlying  quantity,  the  fundamental 
quality — the  Alpha  and  Omega  of  the  entire  dis- 
course. With  this  primal  fact  in  view,  let  us  now 
read,  omitting  the  interlocutory  form,  and  we  have 
substantially  the  following: 

"Some  men  say  I  am  John  the  Baptist;  some, 
Elias;  and  others,  Jeremias,  but  you  say  /  am  the 
Christ,  and  upon  this  rock  I  will  build  my  church." 

Relieved  from  interlocution  and  redundancy  of 
speech,  this,  and  nothing  more,  is  doubtless  just 
what  Jesus  wished  to  impress  upon  the  minds  of  his 
apostles,  and  is  exactly  what  they  afterwards  declare, 
and  hence,  must  have  been  just  what  they  understood 
at  the  time 

It  is,  therefore,  simply  impossible  that  either 
"revelation,"  or  apostles  and  prophets  can  form  any 
part  of  the  foundation  of  the  Church  of  Christ.  If, 
indeed,  either  Peter,  or  revelation,  or  apostles  and 
prophets  had  ])een  regarded  as  the  foundation  of  the 
spiritual  house,  it  is  quite  reasonable  to  conclude  that 
some  of  the  divine  writers  would  have  mentioned  the 
fact.  If  neither  is  referred  to  as  the  "rock  "  or  the 
"foundation,"  then  it  is  fair  to  presume  that  no  such 
thing  was  ever  understood  by  them. 

What,  then,  saith  the  Scriptures?  "To  the  law 
and  to  the  testimony,  for  if  they  speak  not  according 
to  this  word,  it  is  because  there  is  no  light  in  them." 

Jesus  understood  Ps.  118:  22  to  apply  to  himself. 
(See  Matt.  21:42;  Mark  12:10;  Luke  20:17).  He 
was  "  the  stone  which  the  builders  refused,"  but  who. 


122       THE  DOCTEIXES  AXD  DOGMAS  OF  MORMO^ISM 

nevertheless,  '*  became  the  head  stone  of  the  corner/' 

Keferring  to  the  establishment  of  the  spiritual  Zion 
— the  Church  of  Christ — the  prophet  Isaiah  says : 

*' Therefore  thus  saith  the  Lord  God,  Behold,  I  lay 
in  Zion  for  a  foundation  a  stone,  a  tried  stone,  a  pre- 
cious corner-stone,  a  sure  foundation.'^  (Isa.  28:  16). 

There  can  be  no  mistake  as  to  either  the  character 
of  the  stone  or  the  purpose  for  which  it  was  to  be 
employed.  This  *' precious  stone,"  which  the 
prophet  declares  was  to  be  laid  in  Zion,  while  it 
should  become  a  *'rock  of  offense,"  and  a  '*  stone  of 
stumbling,"  it  should  also  become  a  "sure  founda- 
tion "  to  such  as  should  receive  the  truth. 

If  we  shall  be  able  to  determine  who  or  what  this 
"foundation"  was,  we  shall  then  have  determined 
the  meaning  of  the  term  "  this  rock,"  in  Matt.  16:18; 
for  the  "  rock,"  whatever  that  may  be,  was  to  be  the 
foundation  of  the  church.  Concerning  this  matter 
Paul  testifies  as  follows: 

"For  they  [Israel]  stumbled  at  that  stumbling- 
stone;  as  it  is  written.  Behold,  I  lay  in  Zion  a  stum- 
blingstone  and  rock  of  offense:  and  whosoever 
believeth  in  him  shall  not  be  ashamed."  (Rom.  9: 
32,  33). 

Comment  seems  useless.  Concerning  the  same 
matter  Peter  says : 

"As  newborn  babes,  desire  the  sincere  milk  of 
the  word,  that  ye  may  grow  thereby:  if  so  be  ye  have 
tasted  that  the  Lord  is  gracious.  To  whom  coming, 
as  unto  a  living  stone,  disallowed  indeed  of  men,  but 
chosen  of  God,  and  precious,  ye  also,  as  lively 
stones,  are  built  up  a  spiritual  house,  an  holy  priest- 
hood, to  offer  up  spiritual  sacrifices,  acceptable  to 
God  by  .Tesiis  Christ. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      123 

"  Wherefore  also  it  is  contained  in  the  Scripture, 
Behold,  I  lay  in  Zion  a  chief  corner-stone,  elect,  pre- 
cious; and  he  that  believeth  on  him  shall  not  be  con- 
founded. Unto  you  therefore  which  believe  he  is 
precious,  but  unto  them  which  be  disobedient,  the 
stone  which  the  builders  disallowed,  the  same  is  made 
^  the  head  of  the  corner,  and  a  stone  of  stumbling,  and 
^  a  rock  of  offense."  (1  Pet.  2:  2-8). 

Here  we  have  Peter's  direct  reference  to  Ps.  118:22, 
and  Isa.  28:16,  as  having  their  fulfillment  in  Christ, 
and  in  this  view  Peter  and  Paul  are  in  perfect  accord. 
Peter  arrogates  not  to  himself  the  honor  of  being  the 
rock  upon  which  the  Lord  was  to  build  his  church, 
nor  is  there  the  slightest  intimation  by  either  of  the 
apostles  that  "revelation  "  was  the  rock. 

That  God  revealed  to  the  apostles  the  fact  that 
Jesus  was  the  Christ,  there  can  be  no  doubt;  but  that 
such  revelation  was  the  rock  upon  which  his  church 
should  rest,  the  evidence  certainly  does  not  show. 

1  regard  it  as  a  truth  not  to  be  questioned  that 
nowhere  in  the  Bible — from  Genesis  to  Revelation — 
is  there  an  instance  where  the  word*' rock"  can  be 
substituted  by  the  word  *'  revelation  "  without  doing 
violence  to  the  obvious  meaning  of  the  passage.  But 
the  noun  ''Christ"  maybe  used  as  synonymous  with 
the  word  rock  without  such  results,  as  may  be  seen 
by  the  following  examples  : 

*'  Upon  this  Christ  I  will  build  my  church."  "  To 
whom  coming  as  unto  the  living  Christ."  "They  all 
drank  of  that  spiritual  Christ,"  etc. 

So  while  the  word  rock  does  sometimes  mean 
Christ,  it  never  means  revelation. 


CHAPTER  XIII. 

THE    SPIRITUAL   HOUSE. 

The  spiritual  house— Christ  the  chief  corner-stone — ^In  types — Pillar 
of  fire — The  smitten  rock — The  question  settled — No  other  founda- 
tion but  Christ — Book  of  Mormon  and  the  rock — Joseph  Smith 
vs.  Joseph  Smith— Witnesses  in  the  balances — Summary. 

As  WE  have  already  learned,  Peter  declares  that 
Jesus  was  the  "precious  stone"  of  Isaiah,  laid  in 
divine  wisdom,  as  the  sure  foundation  of  the  "spirit- 
ual house"  which  God  should  build;  and  we  find 
Paul  in  delightful  harmony  with  this  sentiment,  as 
may  be  seen  by  the  following  : 

"Now  therefore  are  ye  no  more  foreigners  and 
strangers,  but  fellow-citizens  with  the  saints,  and  are 
built  upon  the  foundation  of  the  apostles  and  proph- 
ets, Jesus  Christ  himself  being  the  chief  corner-stone ; 
in  whom  all  the  building  fitly  framed  together  grow- 
eth  into  an  holy  temple  in  the  Lord."  (*Eph.  2: 
19-21.) 

Here  the  church  is  called  "the  building."  This 
building  was  to  grow  into  "an  holy  temple,"  whose 
"  builder  and  maker  is  God."  As  to  the  foundation 
upon  which  this  building — this  "spiritual  house" — 
was  to  rest,  much  depends.  Upon  what  foundation, 
think  3^ou,  would  such  a  structure  be  likely  to  rest? 
Upon    Peter?     No.      Upon    "revelation?"     Hardly. 

*  This  is  the  text  quoted  by  Apostle  Smith  to  prove  that  apostles 
were  the  foundation  of  the  church,  and  that  revelation  is  the  rock 
upon  which  both  Christ  and  the  apostles  are  built. 

(124) 


THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM      125 

Upon  what,  then,  does  it  rest?  Let  the  apostle 
answer.  Concerning  these  recently-baptized. converts 
at  Ephesus  who  had  now  become  "fellow-citizens 
with  the  saints,"  Paul  says: 

**  You  are  of  the  household  of  God,  and  are  built 
upon  the  foundation  of  the  apostles  and  prophets^  Jesus 
Christ  being  the  chief  corner-stone." 

Here  the  '* chief  corner-stone"  of  Isaiah  becomes 
the  "  foundation  "  of  this  great  spiritual  house — 
God's  "building" — and  we  are  assured  that  Christ, 
and  not  "revelation,"  is  the  basis  upon  which  it 
securely  rests.  The  foundation  upon  which  the 
"household  of  God"  were  directed  to  rest  their 
hopes  v/as  common  to  both  the  apostles  of  the  Chris- 
tian age  and  the  prophets  of  the  Mosaic  dispensation. 

It  becomes  important,  then,  that  we  shall  under- 
stand just  who  or  what  was  the  "  foundation  of  the 
apostles  and  prophets."  With  this  determined,  every 
thing  else  is  made  clear 

The  journey  of  the  Israelites  from  Egypt  to  Pales- 
tine was  characterized  by  some  of  the  most  stupendous 
miracles  of  the  ages,  to  say  nothing  of  those  wrought 
for  their  deliverance.  They  were  instructed  not  only 
by  the  types  and  shadows  of  the  law,  but  by  the  types 
of  the  grandest  miracles  the  world  ever  knew. 

Fleeing  from  the  wrath  of  Pharaoh  and  the  bond- 
age of  Egypt,  the  armies  of  Israel  were  protected 
from  the  assaults  of  a  deadly  enemy  by  the  presence 
of  "  a  pillar  of  cloud  "  by  day  and  "  a  pillar  of  fire  " 
by  night.  Later,  when  in  the  wilderness  of  Sinai  they 
were  famishing  of  thirst,  the  miracle  of  the  smitten 
rock  saved  a  nation.  These  were  among  the  most 
significant  incidents  in  the  history  of  ancient  Israel. 
They  both  unmistakably  point  to  Christ. 


126       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

With  his  rod  Moses  smote  the  great  rock,  and  out 
gushed  fountains  of  living  water,  from  which  Israel 
quenched  his  burning  thirst.  The  smitten  rock,  the 
flowing  fountain,  the  quenched  thirst  and  the  saved 
lives  were  all  most  strikingly  typical  of  Christ. 

In  the  midst  of  a  perishing  world — perishing  for 
the  water  of  life — Jesus  was  smitten  by  the  rod  of 
Roman  power.  Smitten  as  the  rock  in  the  great 
desert,  there  gushed  forth  a  **  fountain"  in  whose 
lavatory  famishing  souls  may  bathe,  and  at  which  they 
may  freely  drink  and  "  never  thirst  again  " — the  water 
of  life. 

This  was  the  second  exhibition  of  divine  power 
pointing  to  the  Rock  Christ.  When  first  they  started 
from  the  land  of  bondage  to  the  land  of  promised 
liberty,  and  the  hosts  of  Israel  were  pursued  by  a 
relentless  foe  determined  to  return  them  to  a  slavery 
more  terrible  than  death  to  a  proud-hearted,  liberty- 
loving  people,  they  were  saved  by  the  timely  inter- 
position of  divine  power.  The  Lord  stood  between 
the  armies  of  Israel  and  the  advancing  hosts  of 
Pharaoh,  in  a  '*  pillar  of  cloud  "  by  day  and  a  "  pillar 
of  fire"  by  night.  Christ  was  their  vanguard  and 
their  rearward.  This  "pillar"  was  their  shade  and 
protection  through  the  day,  and  their  light  and  guide 
through  the  shadows  of  the  night. 

With  reference  to  this  marvelous  event  Paul  has 
this  to  say: 

"Moreover,  brethren,  I  would  not  that  ye  should 
be  ignorant,  how  that  all  our  fathers  were  under  the 
cloud,  and  all  passed  through  the  sea;  and  were  all 
baptized  unto  Moses  in  the  cloud  and  in  the  sea;  and 
did  all  eat  the  same  spiritual  meat;  and  did  all  drink 
the  same  spiritual  drink:  for  they  drank  of  that  spir- 


TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      127 

itual  Rock  that  followed  them :  and  that  Rock  was — 
Peter." 

"Hold,  sir!  you  have  not  quoted  that  correctly," 
someone  exclaims.  Possibly.  Let  us  try  again. 
"  And  that  rock  was — revelation." 

"Hold  on,  there!  that  is  not  right — that  is  the 
Mormon  idea." 

Certainly  it  is,  but  you  must  remember  the  "  Mor- 
mon idea"  is  the  very  thing  we  are  after;  and  they 
say  "revelation"  is  the  rock,  and  it  must  read  that 
way  if  their  view  is  to  be  sustained. 

In  order  to  make  sure  of  the  right  let  us  now  read 
again. 

"And  they  drank  of  that  spiritual  Rock  that  fol- 
lowed them,  and  that  Rock  ?^a6 Christ."  (1  Cor.  10: 
1-4.) 

That  settles  it.  No  Peter,  no  "revelation"  here. 
Christ,  the  "spiritual  Rock,"  was  the  "  foundation" 
and  only  hope  of  the  children  of  Israel  in  every  time 
of  trouble.  Confirmatory  of  this,  Moses  afterwards 
said  unto  them : 

"The  Lord  thy  God  will  raise  up  unto  thee  a 
Prophet  from  the  midst  of  thee,  of  thy  brethren,  like 
unto  me;  unto  him  ye  shall  hearken."  (Deut.  18:  15; 
See  Acts  3:  22.) 

Here  again  the  great  law-giver  of  Israel  pointed 
them  to  Christ  as  being  the  Rock  of  their  salvation. 

Not  only,  then,  was  Jesus  regarded  as  being  the 
"foundation"  of  the  prophets,  of  whom  Moses  was 
chief,  but  also  of  the  entire  kingdom  of  ancient  Israel. 
Upon  him  depended  their  hopes  of  future  happiness 
and  perpetual  peace. 

He  was  likewise  the  Rock  upon  which  spiritual 
Israel — the     church — including     the     apostles     and 


128       THE  DOCTRINES  AXD  DOGMAS  OF  MOBMONISM 

prophets,  founded  their  hopes  of  eternal  life.  This 
fact  is  rendered  indisputable  from  the  following: 

''For  we  are  laborers  together  with  God;  ye  are 
God's  husbandry,  ye  are  GocVs  building." 

If  these  Corinthians  were  God's  building — God's 
house — it  is  pertinent  to  inquire,  Upon  what  founda- 
tion were  they  built?  That  there  may  be  no  misun- 
derstanding, no  quibbling  as  to  the  conclusion,  we 
shall  let  the  apostle  himself  answer.     He  continues: 

''According  to  the  grace  of  God  which  is  given 
unto  me  as  a  wise  masterl^uildcr  I  have  laid  the  foun- 
dation, and  another  buildeth  thereon.  But  let  every 
man  take  heed  how  he  buildeth  thereon.  For  other 
foundation  can  no  man  lay  than  that  is  laid,  which  is 
Jesus  Christ.''  (1  Cor.  3:  9-11.) 

Is  further  evidence  necessary?  Can  you  reasonably 
demand  any  additional  proof  that  Jesus,  the  Christ, 
is  the  Rock — the  foundation — upon  which  the  church 
of  God  is  built? 

Here  we  have  the  express  declaration  of  a  witness 
whom  Latter  Day  Saints  will  not  dare  attempt  to 
controvert,  that  Christ  is  not  only  the  Rock,  but  that 
he  is  also  the  foundation  upon  which  "  God's  build- 
ing "  was  based,  and  against  which  the  "  gates  of  hell  " 
should  not  prevail.  Not  only  so,  but,  in  order  to 
preclude  the  least  shadow  of  doubt,  he  declares  in 
the  most  positive  terms  that,  '^  Other  foundation  can 
no  man  lay  [not  even  Joseph  Smith]  than  that  is  laid, 
which  is  Jesus  Christ.''' 

How  are  the  Saints  to  defend  Joseph  Smith's 
inspired  (?)  dictum  that  "revelation"  is  the  rock — 
the  foundation — with  such  a  declaration  as  this  star- 
ing them  in  the  face  at  every  turn?  They  simply  can 
not  do  it.     They  are  unable  to  appeal  to  Joseph's 


♦    THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      129 

"Inspired  Translation,"  for  it  is  a  word-for-word 
reproduction,  of  every  passage  quoted,  from  the  King 
James  translation.  Neither  dare  they  invoke  the  aid 
of  the  Book  of  Mormon,  for  that  clearly  contradicts 
the  prophet  Joseph's  *'thussaith  the  Lord  "  on  the 
subject.  Helaman,  one  of  the  chief  judges  of  the 
people  of  Nephi,  just  before  his  death  thus  instructs 
his  two  sons: 

**And  now,  my  sons,  remember,  remember,  that  it 
is  upon  the  rock  of  our  Redeemer,  which  is  Christ, 
the  Son  of  God,  that  ye  must  build  your  foundation, 
that  when  the  devil  shall  send  forth  his  mighty  winds, 
yea,  his  shafts  in  the  whirlwind;  yea,  when  all  his 
hail  and  mighty  storm  shall  beat  upon  you,  it  shall 
have  no  power  over  you  to  drag  you  down  to  the  gulf 
of  misery  and  endless  woe,  because  of  the  rock  upon 
wJiich  ye  are  built,  which  is  a  sure  foundation." 
(See  Helaman  2:  12,  Book  of  Mormon,  page  418, 
Palmyra  edition.) 

Defenders  of  the  "revelation"  dogma  cannot 
dodge  this  issue.  The  evidence  is  all  against  them  and 
they  must  yield.  As  may  be  seen  by  the  above,  the 
Book  of  Mormon  declares  in  language  not  to  be  mis- 
understood that  the  "rock"  upon  which  the  sons  of 
Helaman  were  built — and  Nephi  was  then  its  chief 
minister — was  Christ,  and  that  he  was  also  the  "  sure 
foundation."  The  rock,  then,  was  the  foundation, 
and  the  foundation  was  Christ. 

In  this  controversy  we  have  the  Book  of  Mormon, 
the  Inspired  Translation,  and  we  may  include  the 
book  of  "Doctrine  and  Covenants,"  all  to  stand 
arrayed  against  the  pet  theory  of  the  Saints  concern- 
ing the  "rock  revelation,"  and  present  the  trouble- 
some and  iconoclastic  spectacle  of 

9 


180      THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

JOSEPH    SMITH,    THE    PROPHET, 

VS. 
JOSEPH    SMITH,    THE    PROPHET. 

Briefly  summing  up  the  testimony  of  the  witnesses, 
the  evidence  in  the  case  stands  thus: 

FOR    THE   ROCK   CHRIST.  FOR    THE   ROCK   REVELATION. 

Witnesses.  Witnesses. 

1.  'The  Bible.  1.    Joseph  Smith. 

2.  The  Inspired  Translation. 

3.  Book  of  Mormon. 

4.  Doctrine  and  Covenants. 

It  may  readily  be  seen  that  our  Latter  Day  Saint 
friends  have  the  long  end  of  the  teeter-board,  which 
may  be  the  funny  end,  but  it  is  also  the  dangerous 
one.  My  good  brother  Mormon,  how  do  you  like  the 
long  end  of  the  plank?  Does  the  altitude  make  you 
dizzy?  Don't  you  have  some  misgivings  about  ever 
being  able  to  set  your  foot  on  solid  earth  again? 

Come  down  from  jour  giddy  perch,  even  if,  cat- 
like, you  have  to  climb  backwards  down  the  plank. 
Indulge  no  longer  in  theories  of  speculative  theology. 
Never  stop  until  you  feel  the  solid  earth  beneath  your 
feet,  then  dig  down  through  all  the  superficial  rubbish 
of  modern  revelation,  and  build  your  house  upon  the 
solid  Rock,  Christ.  Built  upon  this  Rock,  the  winds 
may  blow  and  the  storm  beat  u})on  your  house,  but  it 
cannot  fall,  *'for  it  is  founded  ui3on  a  rock" — the 
Rock  of  eternal  ages. 

Thus  it  seems  to  me  that  he  who  runs  may  see  that 
the  Mormon  house  is  built  upon  the  wrong  founda- 
tion— a  foundation  alike  unauthorized,  unstable  and 
extremely  dangerous;  a  building  receiving  not  the 
sanction  of  the  "  wise  masterbuilders  "  of  former 
times. 


THE  DOCTRIXES  AXD  DOGMAS  OF  MORMOXISU      131 

Finally:  A  church  built  upon  the  wrong  founda- 
tion is  not  the  Church  of  Christ. 

The  Mormon  Church  is  built  upon  a  wrong  founda- 
tion. 

Therefore,  the  Mormon  Church  is  not  the  Church 
of  Christ. 


CHAPTER  XIV. 

PRIESTHOOD  AND  TREACHERS. 

Priesthood  and  preachers — Ministers  must  be  called  by  revelation — 
Joseph  was  like  Moses — Joseph  and  Oliver  ordained  to  the 
Aaronic  priestliood  by  an  angel — Ordained  by  Peter,  James  and 
John  to  the  Melchizedek  priesthood— Questioned  by  President 
Smith  of  the  Reorganized  Church — His  view  criticised— How 
priesthood  is  conferred — Angels  do  not  officiate  at  ordinations — 
Wlio  ordained  Moses,  Melchizedek,  or  Christ? — Christ  the  only 
Melchizedek  priest. 

"  No  MAN  taketh  this  honour  unto  himself  but  ho 
that  is  called  of  God  as  was  Aaron."  (Heb.  5:  4). 

Strangely  enough,  all  Latter  Day  Saints,  it  matters 
not  to  which  of  the  various  factions  of  the  Mormon 
Church  they  may  belong,  quote  the  above  text  to 
prove  that  all  ministers  of  the  Church  of  Christ,  and 
especially  those  called  to  the  higher  *'  offices  in  the 
priesthood,"  must  be  called  by  "revelation"  as  was 
Aaron. 

As  ministers  of  other  churches  make  no  such  claim 
they  are,  without  exception,  denounced  by  the  Saints 
as  ''false  teachers,"  having  a  form  of  godliness,  but 
"denying  the  power  thereof."  In  other  words,  all 
ministers  not  called  by  a  direct  revelation  from  God 
through  a  prophet  "  like  unto  Moses,"  are  utterly  and 
absolutely  without  authority  to  minister  in  divine 
things. 

Joseph  was  "like  unto  Moses,"  and  could,  there- 
fore, call  as  many  Aarons  into  the  field  as  he  choose. 
Revelations  were  in  demand,  and  the  prophet  manu- 

(132) 


THE  DOCTRISKS  ASD  I)()(i.\rAS  OF  MORMOXfSM       i:',3 

fjictured  them  by  the  gross.  The  fact  is,  these  revehi- 
tion-made  Latter  Day  priests  })ear  no  more  resem- 
blance to  Aaron,  either  in  duty  or  dignity,  than  does 
their  prophet  to  the  great  law-giver  of  ancient  Israel. 
Every  thread  in  the  Mormon  fabric,  both  in  warp  and 
woof,  upon  close  inspection  is  found  to  l)e  the  merest 
slioddy. 

The  manner  in  which  "the  priesthood"  was  "con- 
ferred "  upon  Joseph  and  Oliver  is  enough  to  con- 
demn the  entire  system,  and  brand  it  as  a  fraud.  As 
already  shown,  an  angel,  John  the  Baptist  (!)  came 
down  from  heaven,  and  laying  his  hands  upon  them 
ordained  them  to  the  ministry: 

"  Upon  you,  my  fellow-servants,  in  the  name  of 
Messiah,  I  confer  upon  you  the  priesthood  of  Aaron." 
(Smith's  History,  Vol.  1,  page  34;  also  Tullidge's 
History,  page  43). 

PETER,     JAMES     AND    JOHN — DID    THEY     ORDAIN    JOSEPH 
AND    OLIVER? 

The  messenger — John  the  Baptist — promised  them 
that  they  should,  in  the  near  future,  be  ordained  to 
the  Melchizedek  priesthood,  without  which  they 
could  not  confirm  the  church  by  the  laying  on  of 
hands.  Accordingly,  Peter,  James  and  John — once 
apostles,  but  now  angels,  or  "ministering  spirits" — 
in  due  time  appeared  and  ordained  them  to  the 
higher,  or  Melchizedek  priesthood,  with  which  Mor- 
'mon  theology  invests  them. 

This  ordination  was  performed  by  the  laying  on  of 
hands;  at  least  this  is  the  tradition  in  the  church,  as 
it  has  been  handed  down  from  the  earliest  days  of 
Mormonism,  and  as  it  has   ever  been  taught  by  the 


134       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

leading  men  among  the  Saints.  As  John  the  Baptist 
ordained  Joseph  and  Oliver  to  the  Aaronic  priest- 
hood, so  Peter,  James  and  John  ordained  them  to  the 
Melchizedek  priesthood.  For  the  first  time  in  the 
history  of  the  denomination  this  is  now  called  in 
question  by  President  Joseph  Smith  of  the  Reorgan- 
ized Church.  President  Smith  enters  into  a  some- 
what elaborate  argument  to  show  that  said  ordination 
should  be  regarded  in  the  light  of  an  "  appointment," 
and  the  actual  and  only  ordination  ever  performed  by 
the  laying  on  of  hands  was  when  Joseph  and  Oliver 
ordained  each  other,  at  the  time  the  church  was 
organized.  Concerning  this  matter  President  Smith 
says : 

"Some  have  concluded  from  the  language  found  in 
Doctrine  and  Covenant,  26:3,  .  .  .  that  Peter, 
James  and  John  literally  laid  their  own  hands  on  the 
heads  of  Joseph  and  Oliver.  But  this  command  was 
to  the  effect  that  they  should  ordain  each  other." 
(Smith's  History,  vol.  1,  page  63). 

Mr.  Smith  continues: 

"  Some  have  supposed  that  they  received  two  ordi- 
nations; one  under  the  hands  of  Peter,  James  and 
John,  and  one  by  each  other;  but  .  .  .  there  is 
no  historical  evidence  of  such  an  event."  (Ibid,  page 
64). 

The  historian  continues  his  argument  to  show  that 
no  such  ordination  ever  occurred,  and  urges  that, 
"The  words  of  the  revelation,  'by  whom  I  have 
ordained  you,'  do  not  furnish  the  proof."    (Page  65). 

The  above  declaration  is  based  upon  the  assump- 
tion, that,  if  the  ordination  ever  occurred  it  must 
have   been  at  the  time   "  when  the   instruction   was 


THE  DOCTIUXES  AXD  DOGMAS  OF  MORMOXISM      135 

given  to  ordain  or  when  the  ordination  actually  took 
place."   (Page  65). 

This  by  no  means  follows.  It  is  not  claimed, 
neither  is  it  pertinent  to  the  issue,  that  they  should 
be  ordained  by  the  angel  and  by  each  other  at  the 
same  time  and  at  the  same  place.  President  Smith 
does  not  even  question  the  fact  that  Joseph  and 
Oliver  "received  two  ordinations"  to  the  Aaronic 
priesthood,  one  by  the  angel,  and  "one  by  each 
other;"  and  yet  the  ordinations  took  place  at  two 
different  times  and  iilaces.  They  were  ordained  by 
the  angel  while  at  prayer  in  the  woods,  and  were  then 
commanded  to  baptize  each  other. 

"Accordingly,"  says  Joseph,  "  we  ivent  and  were 
baptized,  .  .  .  after  which  I  laid  my  hands  upon 
his  head  and  ordained  him  to  the  Aaronic  priesthood; 
afterwards  he  laid  his  hands  on  me  and  ordained  me 
to  the  same  priesthood — for  so  we  were  commanded." 
(TuUidge's  History,  page  43). 

If  the  ordinations  in  this  case  were  not  simul- 
taneous, why  does  President  Smith  insist  that  the 
"two  ordinations"  to  the  Melchizedek  priesthood 
should  be  at  the  same  time? 

The  "ordination"  under  the  hands  of  Peter, 
James  and  John  is  understood  to  have  occurred  "in 
the  wilderness,  .  .  .  on  the  Susquehanna  River " 
(see  Smith's  History,  page  65),  while  the  ordination 
by  each  other  occurred  at  the  residence  of  "old 
Father  Whitmer,  in  Fayette,  Seneca  Co.,  N.  Y." 
(Ibid,  page  65). 

While  President  Smith  assures  us  that  "there  is  no 
historical  evidence  of  such  an  event,"  yet  on  the  same 
page  with  this  declaration,  we  find  the  following: 

"  In  regard  to  this  event  Oliver  Cowdei-y  is  reported 


136       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

by  George  Reynolds  [:i  Mormon  writer]  in  his  '  Mith 
of  the  Manuscript  Found,' page  80,  .  .  .  assaying: 
'I  was  also  present  with  Joseph  when  the  higher 
or  Melchizedek  priesthood  was  conferred  by  the  holy 
angel  from  on  high.  This  priesthood  was  then  con- 
ferred on  each  other  by  the  will  and  commandment 
of  God."     (Ibid,  page  64.) 

Here  we  have  two  ordinations,  one  by  an  "angel 
from  on  high,"  the  other  by  each  other.  How  were 
these  ordinations  performed?  Oliver  says  the  Mel- 
chizedek priesthood  tv^as  "conferred"  first  by  the 
angel,  then  by  each  other.  In  Mormon  parlance  and 
practice,  how  is  priesthood  conferred?  By  the  la-ying 
on  of  hands,  and  never  in  any  other  way. 

*'  Upon  you,  my  fellow-servants,  I  confer  the  priest- 
hood of  Aaron,"  and  Joseph  says  the  angel  had  his 
hands  upon  their  heads  at  the  time.  This  being  the 
manner,  and  the  only  manner,  of  conferring  priest- 
hood, then  it  follows  as  a  logical  necessity  that  when 
angels  confer  priesthood  it  is  in  exactly  the  same 
manner  that  men  confer  it,  namely,  by  the  laying  on 
of  hands.  There  is  no  possible  means  of  escape  from 
this  conclusion. 

The  revelation  to  which  President  Smith  refers  us, 
26 :  3,  declares  that  Peter,  James  and  John  were  sent 
to  Joseph  and  Oliver,  and  by  whom  they  were  ordain- 
ed. Joseph  said  these  three  apostle-angels  came  to 
them,  and  that  he  heard  their  voices  "  in  the  wilder- 
ness on  the  Susquehanna  River,"  in  Pennsylvania; 
and  Oliver  declares  the  Melchizedek  priesthood  was 
conferred,  and  presumably  at  this  meeting,  as  it  is  the 
only  reference  to  a  visit  from  Peter,  James  and  John. 
The  revelation  in  question  reads  thus : 

"  And  also  with  Peter,  and  James,  and  John,  whom 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      137 

I  have  sent  unto  you,  by  whom  I  have  ordained  you 
and  confirmed  you,"  etc.  (D.  and  C.  26:  3,  page  113). 

The  point  raised  by  President  Smith  is  that  which 
relates  to  the  meaning  of  the  word  ''ordain."  He 
quotes  Webster  to  show  that  to  ordain  does  not  neces- 
sarily mean  to  set  apart  a  man  to  an  office  by  the 
laying  on  of  hands.  This  is  undoubtedly  correct;  but 
the  question  is.  Does  the  word  as  it  is  used  in  this 
revelation  mean  to  ordain  by  the  laying  on  of  hands? 
or  does  it  merely  mean  to  appoint,  to  set  in  order,  to 
regulate,  etc.? 

If  the  words  "  by  whom  I  have  ordained  you  "  mean 
only  to  adjust,  regulate,  set  in  order,  etc.,  having  no 
reference  to  the  imposition  of  hands,  it  must  mean 
the  same  thing  when  it  relates  to  John  the  Baptist. 
In  the  same  revelation,  at  paragraph  2  (page  112)  we 
find  this  language: 

"  Which  John  I  have  sent  unto  you,  my  servants, 
Joseph  Smith,  Jr.  and  Oliver  Cowdery,  to  ordain  you 
unto  this  first  priesthood  which  you  have  received, 
that  ye  might  be  ordained  even  as  Aaron." 

As  the  language  is  exactly  similar,  John  was  sent  to 
ordain  them  to  the  Aaronic  priesthood,  while  Peter, 
James  and  John  were  sent  to  ordain  them  to  the 
Melchizedek  priesthood.  If  in  the  one  case  ordina- 
tion is  shown  to  have  been  performed  by  the  laying 
on  of  hands,  it  will  prove  that  the  other  must  have 
been  done  in  the  same  way.  If  to  ordain  here  means 
simply  and  only  to  appoint,  set  in  order,  etc.,  then 
John  the  Baptist  only  appointed  Joseph  and  Oliver  to 
set  things  in  order.  In  this  case  neither  was  ordained 
to  the  Aaronic  priesthood  by  the  laying  on  of  hands, 
which  would  be  to  flatly  contradict  both  Joseph 
and  Oliver  upon  this  point,  and  this  will  never  do. 


138       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Concerning  this   ordination   President  Smith  says: 
**  Friday,  May  15,     .     .     .     the  Aaronic  priesthood 

was  conferred  upon  them  through  the  instrumentality 

of    John   the   Baptist."     (Smith's   History,   Vol.    1, 

page  34.) 

He   then   quotes   Joseph  as  saying  that  John   the 

Baptist,  "  having  laid  his  hands  upon  us,  he  ordained 

us:' 

Here  we  have  the  fact  established  by  the  very  best 
Mormon  authority  that  to  confer  the  priesthood  is  to 
ordain  by  the  laying  on  of  hands.  Hence,  when 
Peter,  James  and  John  **  conferred  "  the  Melchizedek 
priesthood  upon  Joseph  and  Oliver,  they  did  so  by 
the  laying  on  of  hands. 

Briefly  stated,  the  matter  stands  thus:  If  John  the 
Baptist  ordained  Joseph  Smith  and  Oliver  Cowdery 
to  the  Aaronic  priesthood  by  the  laying  on  of  hands, 
then  Peter,  James  and  John  must  have  ordained  them 
to  the  Melchizedek  priesthood  in  precisely  the  same 
manner. 

If  Joseph  and  Oliver  were  not  so  ordained,  then 
neither  of  them  possessed  the  Melchizedek  priest- 
hood, and  could  not  confer  it  upon  each  other,  for  the 
very  palpable  reason  that  they  could  not  give  or 
**  confer"  what  they  did  not  possess;  and  hence  if 
they  were  not  thus  ordained  by  Peter,  James  and 
John,  then  the  Melchizedek  priesthood  has  never 
been  restored,  and  the  entire  Mormon  Church  is  ahso- 
lutely  without  authority.  This  is  the  inevitable  result 
of  President  Smith's  logic. 

And  it  is  thus  rendered  reasonably  clear  that  both 
Joseph  and  Oliver  were  not  only  favored  with  numer- 
ous visits  by  heavenly  messengers,  but  that  they  were 
actually  ordained  to  the  Gospel   ministry  by  the  in- 


THF  DOCTRINES  AND  DOGMAS  OF  MORMONISM      139 

comparable  touch  of  angelic  hands.  O,  for  the 
depravity  of  fallen  human  nature  and  the  depravity 
of  the  human  heart!  What  presumption!  AYhat  an 
unmitigated  and  heaven-daring  fraud!  What  an 
unholy  farce !  How  dare  these  men  make  such  pre- 
posterous and  unprecedented  claims? 

Where  do  we  read  of  angels  ordaining  men  to  office 
by  the  laying  on  of  hands?  What  angel  ordained 
Melchizedek,  the  great  high  priest,  to  whom  even 
Abraham,  the  friend  of  God,   paid  tithes? 

W^hat  messenger  left  the  courts  of  eternal  glory, 
and  wending  his  way  to  earth  laid  his  hands  upon 
Moses,  the  great  law-giver  of  Israel,  and  ordained  him 
to  the  priesthood  of  Melchizedek? 

What  angel  left  the  shining  courts  of  the  Eternal, 
and,  descending  to  earth  on  lightning  wing,  laid  his 
hands  upon  the  Lord,  the  "King  of  glory,"  to  ordain 
him  a  priest  after  the  order  of  Melchizedek?  No 
patriarch,  no  prophet  or  sage,  not  even  the  Lord 
himself,  ever  felt  the  touch  of  angelic  hands  in  ordi- 
nation, and  yet  this  daring  pretender,  this  unblushing 
impostor,  comes  to  an  intelligent  public  with  the 
incredible  and  unsupported  story  that  God  sent  an 
angel  to  earth  and  ordained  him  and  his  accomplice, 
Oliver  Cowdery,  to  be  priests  of  the  most  high  God! 

In  the  very  nature  of  things  such  an  event  is  simply 
impossible.  There  has  been  but  one  priest  after  the 
order  of  Melchizedek,  and  he  was  not  such  by  the  lay- 
ing on  of  hands  of  either  angels  or  men ;  and  I  chal- 
lenge the  scholarship  of  the  entire  Mormon  Church 
to  give  an  instance  of  "  conferring"  the  Melchizedek 
priest-hood  upon  either  Christ  or  his  apostles  by  the 
laying  on  of  hands,  or  by  any  other  means. 

Let  the  advocates  of  this  heretical  dogma  step  to 


140       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

the  front  and  defend  their  position  if  they  are  intelli- 
gently honest  in  what  they  profess  to  believe ;  and  we 
shall  not  limit  them  to  the  Bible  for  proof,  as  we 
might  very  properly  do,  but  they  may  have  access  to 
the  Book  of  Mormon,  also,  which,  as  the  Saints 
claim,  contains  the  ^^ fullness  of  the  Gospel." 

Nowhere,  and  1  speak  advisedly,  does  the  Book  of 
Mormon  hint,  even  remotely,  that  there  were  "  two 
priesthoods"  in  the  church  among  the  Nephites,  and 
the  term  **  Melchizedek  Priesthood"  is  nowhere  to  be 
found  in  the  book.  The  only  reference  to  Melchize- 
dek is  in  Alma,  tenth  chapter,  page  260,  where  the 
name  occurs  five  times,  but  "  the  Melchizedek  Priest- 
hood," and  '*the  Aaronic  Priesthood,"  are  terms 
nowhere  to  be  found  in  the  book. 

Melchizedek  is  referred  to  as  having  "received  the 
office  of  the  High  Priesthood,"  but  there  is  not  the 
slightest  intimation  that  such  office  was  **  conferred  " 
by  the  laying  on  of  hands. 

It  is  likewise  true  that  the  Book  of  Mormon  con- 
tains no  account  of  the  ordination  of  the  Nephite 
**  twelve  disciples"  by  the  laying  on  of  hands,  either 
by  Christ  when  he  chose  them,  or  by  anybody  else 
afterwards.  The  only  record  of  the  event  says  that 
he  simply  "  Touched  with  his  hand  the  disciples 
whom  he  had  chosen,  one  by  one,  even  till  he  had 
touched  them  all,  and  spake  unto  them  as  he  touched 
them."  (Book  of  Mormon,  Nephi,  chapter  10,  page 
493). 

Thus  it  appears  that  the  revelation  which  contains 
the  fidlness  of  the  everlasting  Gospel,  is  as  silent  as 
an  Egyptian  tomb  on  a  question  of  paramount  impor- 
tance with  the  Saints,  namely,  ordination  to  the  apos- 
tleship  by  the  laying  on  of  hands. 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM      141 
MELCHIZEDEK  PRIESTS. 

I  have  said  that  there  has  been  but  one  Melchize- 
dek  Priest  since  the  time  of  Salem's  great  king- 
priest,  and  that  was  Christ.  I  have  likewise  declared 
that  it  is  simply  impossible  that  Joseph  Smith  and 
Oliver  Cowdery  could  have  been  Melchizedek  priests, 
and  I  will  state  my  reasons  for  this  belief. 

First.  The  Bible  contains  no  allusion  to  the  fact 
that  Moses,  or  any  other  prophet,  priest "  or  king  of 
Bible  times  was  ever  ordained  a  priest  after  the  order 
of  Melchizedek.  If  it  were  a  common  practice,  as 
Mr.  Kelley  would  have  us  believe,  why  was  such 
prominence  given  to  the  fact  that  Christ  was  such  an 
high  priest?  If  Melchizedek  high  priests  had  come 
down  in  a  regular  line  of  descent  from  Moses  to 
Christ,  as  Mr.  Kelley  tries  to  prove,  and  as  Joseph's 
great  ''revelation  on  Priesthood"  affirms,  why 
should  Paul  lay  such  stress  upon  this  particular  fact 
in  the  case  of  Christ?  Why  should  it  be  regarded  as 
a  significant  and  very  important  fact  that  Christ  was 
a  "priest  forever  after  the  order  of  Melchizedek?'* 
(See  Heb.  7:1-16). 

Second.  The  apostles  of  Christ  were  not — indeed 
they  could  not  be — priests  in  any  proper  sense  of  that 
word,  much  less  Melchizedek  priests.  The  reasons 
which  would  preclude  the  apostles  would  also  bar  out 
Joseph  Smith,  or  any  other  man. 

Two  things  are  especially  necessary  in  order  to  con- 
stitute a  Melchizedek  priest: 

First.     The  individual  must  be  a  king. 

Second.     Being  a  king,  he  may  become  a  priest. 

Hence,  a  priest  of  the  Melchizedek  order  is  at  once 
a  king  and  a  priest — a  king-priest. 

For  proof  of  this  read: 


142       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

"  For  this  Melchizedek,  king  of  Salem,  priest  of 
the  most  high  God,  who  met  Abraham  returning 
from  the  slaughter  of  the  kings,  and  blessed  him; 
to  whom  also  Abraham  gave  a  tenth  part  of  all;  first 
being  by  interpretation  King  of  righteousness,  and 
after  that  also  hing  of  Salem,  which  is  King  of 
peace:'   (Heb.  7:  1,2). 

Of  no  other  earthly  king  in  Biblical  history  can  as 
much  be  said.  All  kings,  whether  of  Israel  or  of 
the  Gentile  nations,  were  "men  of  war."  But  here, 
amid  the  tumult  of  war  and  strife — a  strife  for  mas- 
tery and  dominion — we  have  a  King,  the  ruler  of  a 
single  city,  who  is  dominated,  by  way  of  unique  dis- 
tinction from  all  others,  the  "King  of  righteous- 
ness," the  "King  of  peace,"  and  his  city  was  the  city 
of  peace,  or  Salem. 

The  patriarchal  and  prophetic  ages  abounded  in 
incidents  which  clearly  foreshadowed  Christ,  and  of 
which  this  is  perhaps  the  most  striking.  In  every 
minute  particular  he  conformed  to  his  great  antetype, 
Melchizedek. 

Melchizedek  was  a  king  of  righteousness,  and  so 
was  Christ,  and  Jesus  was  in  the  pre-eminent  sense  of 
that  term,  the  Prince  of  life — the  King  of  Peace. 
Ordained  of  God,  he  gave  himself  as  the  great  and 
last  sacrificial  offering  under  the  law,  for  the 
redemption  and  salvation  of  the  race.  He  was  pro- 
claimed by  angelic  voices  to  be  Heaven's  great  King. 
He  was  and  is  King  of  kings  and  Lord  of  lords. 

Hence,  Paul's  declaration  that  he  was  made  "  a 
priest /oreve?"  after  the  order  of  Melchizedek." 

When  Latter  Day  Saints  shall  give  us  proof,  not 
assertion,  bare  and  unsupported,  that  any  other  Mel- 
chizedek priest  was  ever  ordained,  either  under  the 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      143 

law  or  under  the  Gospel,  then,  and  not  till  then,  will 
thinking  people  regard  it  as  being  necessary  to  exam- 
ine the  claims  of  modern  apostles  and  prophets  to 
such  an  honor.  Give  us  facts,  gentlemen,  and  let 
your  fine-spun  theories  rest. 

Were  the  apostles  of  Christ,  or  any  other  class  of 
ministers  of  his  church,  ever  referred  to,  or  in  any 
proper  sense  of  that  word  regarded  as  kings?  If  so, 
then  it  was  possible  for  them  to  become  priests  of  the 
Melchizedek  order;  otherwise  never.  Not  even  a 
Mormon  apostle  will  dare  assume  that  the  apostles 
were  kings  except  in  the  sense  that  all  God's  people 
are,  or  may  be,  '*  kings  and  priests  unto  God." 

If  they  were  not  kings  in  the  proper  sense  of  that 
word,  they  were  not  Melchizedek  priests,  and  if  they 
were  not,  and,  indeed,  could  not  become  priests  after 
the  Melchizedek  order  on  that  account,  then  it  is 
simply  impossible  that  Joseph  Smith  and  Oliver  Cow- 
dery  could  have  been  such  priests,  all  their  pretended 
visions  and  revelations  to  the  contrary  notwithstand- 
ing; and  if  they  were  not  **  ordained  to  the  Melchize- 
dek priesthood,"  then  they  were  deceivers,  and  Mor- 
monism  is  a  fraud. 


CHAPTER  XV. 

PRIESTHOOD WHAT    IS    IT? 

Priesthood— What  is  it?— Webster  vs.  Kelley— Mormon  definition 
erroneous — Joseph's  revelation  on  priesthood — Handed  down 
from  father  to  son — Isaiah  lived  in  the  days  of  Abraham — Moses 
ordained  by  his  father-in-law,  Jethro— Abraham  ordained  by 
Melchizedek — A  table  of  dates  and  ordinations— Gad  ordained 
Jeremy  1120  years  before  the  prophet  was  bom. 

With  Latter  Day  Saints  of  every  class  and  name 
everything  ecclesiastical  depends  upon  the  ''priest- 
hood." It  is  the  touch-stone  of  all  Mormon  philoso- 
phy. Absolutely  nothing  can  be  accomplished  without 
it.  "No  man  can  see  God  and  live,"  quoth  the 
prophet  Joseph,  without  this  priesthood. 

The  definition  of  this  word  as  authorized  by  our 
standards  is  altogether  too  limited  for  a  Mormon 
writer  or  speaker.  If  for  any  reason  he  has  occasion 
to  appeal  to  a  dictionary,  he  usually  appends  his  own 
definition,  as  in  the  following  from  Mr.  Kelley: 

"Priesthood — What  is  it?   Webster  defines  it  to  be, 
'  "  1.  The  office  or  character  of  a  priest.' 
*  "  2.  The  order  of  men  set  apart  for  sacred  offices.' 
"More  fully  defined,  priesthood  on  earth  [just  as  if 
there  can  be  human  priests  in  heaven]  is  the  authority 
and  order  of  God  committed  to  men,  by  which  they 
are  duly  empowered  and  commissioned  to  preach  the 
Gospel  and  administer  the  ordinances  thereof,  namely, 
administer  the  Lord's  Supper,  ordain,  and  perform 
any  and  all  other  duties  required  in  the  administra- 
tion of  the  government  of  his  church  and  kingdom 

(144) 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      145 

among  men."  (Presidency  and  Priesthood,  page  1). 
It  is  really  too  bad  that  Noah  Webster  could  not 
have  been  permitted  to  live  contemporaneously  with 
this  linguistic  luminary,  for  had  he  been  so  fortun- 
ate, had  the  wisdom  of  the  gods  of  fortune  so 
ordained,  he  would  no  doubt  have  been  able  *'more 
fully"  and  correctly  to  define  this  magical  word 
''priesthood."  Lexicographers  of  the  present  and 
future,  however,  will  doubtless  avail  themselves  of 
the  opportunity  which  this  apostolic  flash  affords,  and 
under  the  light  of  its  beneficent  rays  correct  Mr. 
Webster's  blunder. 

Anybody  can  see  that  Mr.  Kelley's  definition  does 
not  define.  It  merely  defines  the  duties  of  a  priest  as 
he  understands  them. 

The  Saints  talk  of  "priesthood"  as  a  thing  to  be 
carried  about  in  your  vest  pocket,  or  donned  or  laid 
aside  as  a  Sunday  suit.  You  may  "hold"  a  priest- 
hood as  a  jug  holds  water,  or  as  Douglass  held 
Lincoln's  hat. 

The  individual  Mormon  preacher  does  not  belong 
to  the  priesthood — to  that  "  order  of  men  set  apart 
for  sacred  offices  " — ^but  the  priesthood  belongs  to 
him;  it  has  been  "conferred"  upon  him,  having 
"received"  it  under  the  hand  of  Elder  Jones  or 
Apostle  Smith. 

To  illustrate  their  manner  of  using  the  word,  permit 
me  to  quote  a  few  passages  from  Mr.  Kelley's  Presi- 
dency and  Priesthood ; 

"The  organization  [of  the  church]  took  form  in  the 
offices  of  the  priesthood."     (Preface,  page  8.) 

"God  has  C07n7mtted  the  priesthood  as  a  means  of 
authorizing  men  to  minister."     (Page  3.) 

"The  inspired  records  clearly  reveal  and  provide 


146       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

for  the  existence  of  two  priesthoods.''     (Page  3.) 

But  Mr.  Kelley  fails  to  cite  his  readers  to  a  single 
passage  where  this  revelation  is  so  clearly  made,  and 
he  cannot  do  so  for  the  reason  that  the  inspired 
records  make  no  such  revelation.  Instead  of  having 
two  orders  or  grades  of  priesthood,  the  Saints  have 
two  'priesthoods. 

*' These  two  priesthoods  were  conferred  upon  men, 
.  .  .  as  a  means  of  authorizing  them  to  administer 
acceptably  in  the  government  of  God."  (Page  4.) 

"The  Gospel  is  administered  by  the  authority  of 
the  Melchizedek  priesthood."    (Page  5.) 

But  Mr.  Kelley  does  not  inform  us  where  he  finds 
authority  for  this  remarkable  statement. 

"The  priesthood  was  not  limited  to  a  given  time 
and  then  to  cease.  ...  It  was  transmitted  from 
Abel  to  Noah."  (Page  6.) 

"  Melchizedek  held  the  high  priesthood  at  this  time 
and  received  it  from  his  predecessors."    (Page  6.) 

"Moses'  father-in-law  seems  to  have  Ae?cZ  the  true 
priesthood."     (Ibid.) 

You  may  be  curious  to  know  where  Mr.  Kelley  gets 
all  these  odd  notions  about  priesthood.  I  will  try  to 
enlighten  you.  None  of  these  ideas  are  original  with 
Mr.  Kelley.  From  an  acquaintance  of  nearly  thirty- 
five  years  with  that  gentleman,  I  regard  him  as  a  man 
of  too  much  good  sense  to  ever  have  entertained  such 
absurd  notions  had  he  not,  like  myself,  been  taught 
them  from  his  infancy.  They  originated  in  the  fertile 
brain  of  Joseph  Smith,  with  many  others  of  like 
character,  as  may  be  seen  by  the  following: 


A  revelation  of  Jesus  Christ  unto  Joseph  Smith, 


THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM      Ul 

Jr.,  and  six  elders.  .  .  .  And  the  sons  of  Moses, 
according  to  the  holy  priesthood  which  he  received 
under  the  hand  of  his  father-in-law^  Jethro;  and 
Jethro  received  it  under  the  hand  of  Caleb;  and 
Caleb  received  it  under  the  hand  of  Elihu;  and  Elihu 
received  it  under  the  hand  of  Jeremy ;  and  Jeremy 
received  it  under  the  hand  of  Gad ;  and  Gad  received 
it  under  the  hand  of  Esaias;  and  Esaias  received  it 
under  the  hand  of  God.  Esaias  also  lived  in  the  days 
of  Abraham  and  was  blessed  of  him — which  Abraham 
received  the  priesthood  from  Melchizedek,  who  re- 
ceived it  through  the  lineage  of  his  fathers^  even  till 
Noah;  and  from  Noah  till  Enoch  through  the  lineage 
of  their  fathers;  and  from  Enoch  to  Abel,  who  was 
slain  by  the  conspiracy  of  his  brother,  who  received 
the  priesthood  by  the  commandment  of  God,  by  the 
hand  of  his  father  Adam,  who  was  the  first  man — 
tuhich  -priesthood  continueth  in  the  church  of  God  in  all 
generations,  and  is  without  beginning  of  days  or  end 
of  years."     (Doc.  and  Cov.,  pages  223,  224.) 

This  is  a  brief  history  of  the  Melchizedek  priest- 
hood as  it  came  down  from  the  days  of  Adam.  The 
revelation  then  continues: 

"And  the  Lord  confirmed  a  priesthood  also  upon 
Aaron  and  his  seed,  throughout  all  their  generations 
— which  priesthood  also  continueth  and  abideth  for- 
ever with  the  priesthood,  which  is  after  the  holiest 
order  of  God:  and  this  greater  priesthood  adminis- 
tereth  the  Gospel  and  holdeth  the  key  of  the  myster- 
ies of  the  kingdom,  even  the  key  of  the  knowledge  of 
God;  therefore,  in  the  ordinances  thereof  the  power 
of  godliness  is  manifest;  and  without  the  ordinances 
thereof,  and  the  authority  of  the  priesthood,  the 
power  of  godliness  is  not  manifest  unto  men  in  the 


148       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

flesh;  for  without  this  no  7nan  can  see  the  face  of  God, 
even  the  Father,  and  live."  (See  Doc.  and  Gov.,  sec. 
83,  par.  3). 

I  wish  now  to  call  especial  attention  to  a  few  points 
contained  in  the  above.  I  have  italicized  in  the  quo- 
tation to  avoid  repetition. 

First.  If  Moses  received  the  Melcliizedek  priest- 
hood under  the  hand  of  his  father-in-law,  Jethro,  it 
is  one  of  the  remarkable  things  in  history  that  no 
mention  is  made  of  the  fact  by  any  of  the  divine 
writers.  That  an  event  of  so  much  vital  importance 
should  be  passed  over  without  mention  is  altogether 
incredible,  and  cannot  be  true. 

Perhaps  one  of  the  most  remarkable  things  about 
this  ** revelation  on  priesthood,"  is  found  in  the  fact 
that  Esaias — or  Isaiah — is  made  the  contemporary  of 
Abraham,  who  received  the  priesthood  under  the 
hand  of  Melchizedek.  Yet  Esaias  was,  by  some 
unaccountable  means,  placed  under  the  necessity  of 
receiving  it  "  under  the  hand  of  God."  Why  did  not 
Esaias  receive  the  priesthood  under  the  hand  of 
Abraham  at  the  time  he  was  "blessed  of  him?"  or, 
what  would  have  been  still  better,  perhaps,  under  the 
hand  of  Melchizedek  himself?  Why  should  God 
leave  his  throne  in  heaven,  come  to  earth  and  ordain 
Esaias  by  the  laying  on  of  hands,  when  two  such  great 
priests  as  Melchizedek  and  Abraham  were  accessible 
to  him? 

The  idea  is  simply  preposterous,  and  is  but  another 
exhibition  of  the  wonderful  power  of  imagination — 
the  creative  faculty — with  which  this  remarkable  man 
was  so  liberally  endowed. 

While  Abraham  lived  B.  C.  1913,  Isaiah,  or  Esaias, 
did  not  appear  upon  the  stage  of  action  till  1153  years 


TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      149 

later,  in  the  year  B.  C.  760.  Joseph  certainly 
neglected  to  consult  his  chronological  tables  while 
receiving  this  revelation. 

But  it  may  be  urged  that  the  Esaias  referred  to  was 
not  Isaiah  the  prophet,  but  another  man  of  the  same 
name,  who  hved  in  the  days  of  Abraham.  Well,  if 
we  admit  the  possibility  of  this  explanation,  which  is 
highly  improbable,  as  no  other  Esaias  is  mentioned  in 
Scripture  history  except  the  prophet,  even  then  the 
so-called  revelation  is  proved  to  be  a  fabrication  from 
the  following  considerations,  namely: 

1.  While  it  is  possible  that  Jethro  might  have 
been  ordained  under  the  hand  of  Caleb — both  being 
contemporary  with  Moses — it  is  simply  impossible 
that  the  latter  could  have  been  ordained  by  Elihu,  as 
may  be  seen  by  a  glance  at  the  following  table;  and 
the  same  is  true  of  all  the  persons  named: 


NAME. 

WHEN   LIVING, 

DIFFERENCE  IN- 

SCRIPTURAL 

B.   C. 

TIME. 

REFERENCE. 

1. 

\  Caleb. 
"(  Elihu. 

1452. 
1171. 

281. 

Num26:65. 
1  Sam.  1 : 1. 

2. 

\  Elilm. 
'(  Jeremy. 

3. 
{  Jerem}'. 
"(  Gad. 

1171. 
629. 

442. 

Jer.  31:15; 
Mat.  2:17. 

629. 
1749. 

1120. 

Gen.  30:11. 

(Gad. 
\  Esaias. 

1749. 
760. 

989. 

Isa.  1:1; 
Acts.  8 :  28. 

Thus  it  appears  that  Elihu  ordained  Caleb  281 
years  before  he  was  born;  or,  to  reverse  the  condi- 
tions, Caleb  had  been  dead  281  years  when  he  was 
ordained  by  Elihu. 

2.  Elija  had  been  dead  542  years  when  he  was  or- 
dained by  Jeremy. 

a.     Here   we   have  Gad  to   have   ordained  Jeremy 


150       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

1120  years  before  the  prophet  was  born;  and  finally, 

4.  Esaias  is  represented  to  have  ordained  Gad  to 
the  '*Melchizedek  priesthood,"  989  years  after  the 
latter 's  death. 

I  certainly  see  no  means  by  which  Latter  Day 
Saints  can  extricate  themselves  from  the  embarrass- 
ing predicament  in  which  these  figures  place  them. 
But  the  most  absurd  thing  about  the  whole  affair,  and 
which  stamps  fraud  upon  the  very  face  of  the  pre- 
tended revelation,  is  found  in  the  representation  that 
God  vacated  his  throne  in  heaven,  descend  to  earth, 
laid  his  hand  upon  Esaias  and  ordained  him  to  the 
office  of  a  priest  after  the  order  of  Melchizedek. 

We  might  extend  the  list  of  Mormon  absurdities 
relative  to  this  question  of  priesthood,  but  enough 
has  been  said  to  show  that  the  prophet  gave  free  rein 
to  his  wildest  fancies,  and  that  his  **  revelations  "  are 
the  merest  vagaries  of  the  human  mind,  and  wholly 
unreliable  as  a  means  of  obtaining  either  light  or 
truth. 

"Called  of  God  as  was  Aaron,"  indeed!  In  the 
first  place,  the  passage  quoted  has  reference  only  to 
priests  under  the  law,  and  does  not,  therefore,  apply 
to  the  calling  of  Gospel  ministers.  Besides  this, 
Aaronic  priests,  after  the  first  revelation  calling 
Aaron,  and  establishing  the  ride  by  which  all  sul>se- 
quent  jjriests  were  to  be  chosen,  were  never  called  by 
revelation.  The  law  provided  that  the  sons  of  Levi 
should,  from  that  time,  be  set  apart — consecrated  to 
this  service.  No  revelation  after  that  was  necessary 
to  set  apart  an  Aaronic  priest. 

The  same  rule  applied  to  the  calling  of  ministers  of 
the  Gospel  obviates  the  necessity  for  any  modern 
revelation  in  order  to  tlieir  acceptance  with  God. 


CHAPTER  XVI. 

APOSTLES,  THEN  AND  NOW HOW  CALLED? 

Apostles,  then  and  now— How  called?— What  is  an  apostle?— Called 
by  Jesus  personally— Not  ordained  by  the  laying  on  of  hands- 
How  were  the  apostles  qualified?— Endued  with  power  from  on 
high— Mormon  apostles— How  called?— Chosen  by  Oliver  Cow- 
dery,  David  Whitmer  and  Martin  Harris— Names  of  the  twelve 
apostles. 

What  is  an  apostle?  Webster  defines  the  word 
thus: 

"A  person  deputied  to  execute  some  important 
business,  but  appropriately  a  disciple  of  Christ  com- 
missioned to  preach  the  Gospel." 

The  twelve  whom  Christ  ordained  were  persons 
*' deputied  to  execute  some  important  business,"  and 
that  ''  important  business  "  was  to  preach  the  Gospel 
and  permanently  establish  the  Church  of  Christ. 
They  were  in  fact  Christ's  ambassadors. 

Latter  Day  Saints  claim  not  only  that  apostles  must 
be  in  the  church  to-day  because  they  were  then,  but 
they  make  the  further  claim  that  such  apostles  must 
be  called  to-day  exactly  as  they  were  in  the  apostolic 
age. 

If  we  are  to  have  apostles  in  the  church  now,  I 
freely  admit,  nay,  urge,  that  they  must  be  called  and 
qualified  exactly  in  the  same  manner  as  were  the  first 
apostles. 

Any  persons  claiming  to  be  apostles  w^ho  are  not  so 
called  and  qualified  cannot  be  apostles  of  Christ,  and 
should  be  rejected  as  impostors.  This  leads  us  to 
inquire, 

(151) 


152       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 
HOW    WERE    THE    APOSTLES  OF  CHRIST  CHOSEN? 

To  Bible  readers  I  hardly  need  say  the  call  was 
personal  and  direct.  To  Peter  and  Andrew,  James 
and  John,  he  simply  said,  "Follow  me,  and  I  will 
make  you  fishers  of  men."  (Matt.  4:  18-22). 

To  Matthew,  whom  Jesus  saw  while  "  sitting  at  the 
receipt  of  customs,  he  said.  Follow  me.  And  he  arose 
and  followed  him."     (Matt.  9:  ij). 

John  extends  the  list  to  include  Philip  and 
Nathanael,  to  whom,  as  on  other  occasions,  Jesus  said, 
"Follow  me."    (John  1:  43-46). 

This  is  the  unostentatious  manner  in  which  Jesus 
called  his  apostles.  No  formal  ceremony  of  any  kind. 
They  were  not  even  consecrated  by  the  laying  on  of 
hands.  From  this  we  may  very  reasonably  infer  that 
apostles  were  not  made,  and  indeed  cannot  be  made, 
by  the  laying  on  of  hands.  Nay,  I  go  further  than 
this  and  declare  that  there  is  not  an  instance  on 
record  in  the  New  Testament  where  any  man  ever 
laid  his  hands  on  another  and  ordained  him  to  the 
office  of  an  apostle.  "Well,"  says  the  objector, 
"  were  not  the  twelve  ordained  by  Jesus?  Does  he 
not  say,  'I  have  "chosen  you  and  ordained  you?'" 
(See  John  15:  16). 

Jesus  certainly  both  chose  and  ordained  his  twelve 
disciples;  but  there  is  not  the  slightest  hint  that  they 
were  ordained  by  the  laying  on  of  hands.  "  Ordain  : 
To  appoint;  to  decree;  to  set;  to  establish;  to  insti- 
tute; to  set  apart  for  an  office." —  Webster. 

Thus  it  may  be  seen  that  the  Avord  "ordain  "  does 
not  necessarily  imply  a  consecration  by  the  laying  on 
of  hands. 

In  a  recently  published  Church  History,  written  hy 
President  Joseph  Smith  and  Apostle  Heman  C.  Smith 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMOXISM      153 

of  the  Reorganized  Church,  we  find  an  elaborate 
argument  to  prove  that  Peter,  James  and  John  did 
not  ordain  Joseph  Smith  to  the  Melchizedek  priest- 
hood by  the  laying  on  of  hands,  a  claim  perhaps  never 
before  questioned  by  any  Mormon  writer. 

After  quoting  Webster,  the  following  comments  are 
offered  : 

"Hence  Peter,  James  and  John  could  have  been 
ordained  by  holding  and  exercising  the  power  to 
direct,  set  in  order,  arrange,  regulate,  establish, 
appoint,  decree,  enact  or  institute,  etc.  In  the  absence 
of  any  evidence  that  Peter,  James  and  John  ordained 
in  the  sense  of  Webster's  fourth  definition  [that  is, 
"  by  the  laying  on  of  hands  "]  we  are  not  justified  as 
historians  in  saying  that  Joseph  and  Oliver  were  so 
ordained."     (Smith's  Church  History,  page  65.) 

Neither  the  authority  cited  nor  the  argument  of  the 
ai)Ove  can  be  successfully  questioned.  Let  us,  there- 
fore, apply  the  rule  to  the  case  in  hand.  We 
have  said  that  Jesus  did  not  ordain  his  apostles  by  the 
laying  on  of  hands,  and  insist  that  the  meaning  of  the 
word  does  not  necessarily  imply  such  an  act.  Hence 
Jesus  could  have  ordained  his  disciples  by  exercising 
the  power  to  "  direct,  set  in  order,  arrange,  regulate, 
establish,  appoint,  decree,  enact  or  institute;"  and 
"in  the  absence  of  any  evidence"  that  Jesus  did 
ordain  "  according  to  Webster's  fourth  definition  we 
are  not  justified  in  saying"  that  the  apostles  were  so 
ordained.  That  they  were  so  ordained  we  most  em- 
phatically deny,  and  challenge  the  proof. 

This  brings  us  to  consider, 

HOW  WERE  THE  APOSTLES  QUALIFIED? 

The  story  is  brief  and  is  thus  related  by  the  wit- 
nesses : 


154       THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM 

"  And  behold,  I  send  the  promise  of  my  Father 
upon  you:  But  tarry  ye  in  the  city  of  Jerusalem,  until 
ye  be  endued  with  power  from  on  high."  (Luke 
24:49.) 

"  Ye  shall  be  baptized  with  the  Holy  Ghost  not 
many  days  hence."     (Acts  1:5.) 

"  And  when  the  day  of  Pentecost  was  fully  come, 
the}^  were  all  with  one  accord  in  one  place.  And 
suddenly  there  came  a  sound  from  heaven  as  of  a 
rushing  mighty  wind,  and  it  filled  the  whole  house 
where  they  were  sitting.  And  there  appeared  unto 
them  cloven  tongues  like  as  of  fire,  and  it  sat  upon 
each  of  them.  And  they  were  all  filled  with  the  Holy 
Spirit,  and  began  to  speak  with  other  tongues,  as  the 
Spirit  gave  them  utterance."     (Acts  2:  1-4.) 

Who  were  present  at  this  wonderful  enduement 
meeting? 

"  Now  when  this  was  noised  abroad,  the  multitude 
came  together,  and  were  confounded,  because  that 
every  man  heard  them  speak  in  his  own  language." 
(Verse  6.     See  also  verses  7-11.) 

What  was  the  result  of  this  marvelous  exhibition  of 
divine  power? 

"  Then  they  that  gladly  received  his  word  were  bap- 
tized: and  Die  same  day  there  were  added  unto  them 
about  three  thousand  souls.''  (Acts  2:  41.) 

These  disciples  were  now  qualified  to  *'  go  into  all 
the  world  and  preach  the  Gospel  to  every  creature," 
it  mattered  not  what  his  nationality  or  what  his 
tongue. 

Bearing  in  mind  the  fact  that,  if  apostles  exist  in 
this  age,  they  must  be  called  and  qualified  exactly  as 
they  were  anciently,  let  us  now  determine — and  from 
Mormon  sources — just  how   the   latter   day   apostles 


THE  DOCTRFXES  AND  DOGMAS  OF  MORMOXISM      155 

were   called    and   qualified,   and  compare  them   with 
Christ's  apostles. 

MODERN   APOSTLES HOW    CALLED? 

The  twelve  apostles  of  Joseph  Smith  were  called  at 
a  meeting  appointed  by  Joseph  himself  for  that  pur- 
pose, at  Kirtland,  Ohio,  Feb.  14,  1835.  President 
Smith,  in  stating  the  object  of  the  meeting,  said  "  it 
was  made  known  to  him  by  vision  and  by  the  Holy 
Spirit"  that  the  meeting  should  be  called. 

"President  Joseph  Smith,  Jr.,  after  making  many 
remarks  on  the  subject  of  choosing  the  Twelve, 
wanted  an  expression  from  the  brethren,  if  they 
would  be  satisfied  to  have  the  Spirit  of  the  Lord  dic- 
tate in  the  choice  of  the  elders  to  be  apostles;  where- 
upon all  the  elders  present  expressed  their  anxious 
desire  to  have  it  so. 

"President  Joseph  Smith,  Jr.,  said  that  the  first 
business  of  the  meeting  was,  for  the  three  ivitnes.ses 
of  the  Book  of  Mormon,  to  pray,  each  one,  and  then 
proceed  to  choose  twelve  men  from  the  churchy  as  aj^os- 
tles,  to  go  to  all  nations,  kindreds,  tongues  and  people. 

"  The  three  witnesses;  viz.,  Oliver  Cowdery,  David 
Whitmer,  and  Martin  Harris,  united  in  prayer. 

"These  three  witnesses  were  then  blessed  by  the 
laying  on  of  the  hands  of  the  Presidency. 

"  The  witnesses  fhen^  according  to  a  former  com- 
mandment, ipvoceeded  to  "make  choice  of  the  Twelve. 
Their  names  are  as  follows: 

1.  Lyman  E.  Johnson.         7.     William  E.  McLcllin. 

2.  Brigham  Young.  8.     John  F.  Boynton. 

3.  Heber  C.  Kemball.  9.     Orson  Pratt. 

4.  Orson  Hyde.  10.     William  Smith. 

5.  David  W.  Patten.  11.     Thomas  B.  Marsh. 

6.  Luke  Johnson.  12.     Parley  P.  Pratt. 


156       THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

*'Lymau  E.  Johnson,  Brigham  Young  and  Heber 
C.  Kimball  came  forward;  and  the  three  witnesses 
laid  their  hands  upon  each  one's  head  and  prayed 
separately."  (Smith's  Church  History,  pages  540  and 
541.     Also  page  538.) 

At  subsequent  meetings  the  other  nine  were  in  like 
manner  ordained.    (See  page  542.) 

And  thus  were  chosen  the  first  twelve  apostles  of 
Mormonism.  Reader,  do  you  observe  one  single  mark 
of  similarity  between  the  methods  employed  in  call- 
ing the  apostles  of  Jesus  Christ,  and  those  adopted 
b}'  Joseph  Smith  in  calling  his  twelve?  Not  the 
slightest.  In  the  former  case  the  disciples  were  not 
even  known  personally  to  the  Saviour,  much  less  to 
be  his  followers.   (See  John  1:  46.) 

Not  so  with  Joseph  Smith.  His  twelve  were  chosen 
from  his  tried  followers, — most  of  them  members  of 
*'  Zion's  Camp,"  a  company  over  200  strong,  who  fol- 
lowed Joseph  to  Missouri,  in  1834,  to  "  redeem  Zion," 
but  who  were  so  disastrously  defeated  in  their  pur- 
pose. (See  list  of  names  on  pages  462-464,  Smith's 
History.) 

To  his  twelve  Jesus  simply  said,  "Follow  me." 
But  Joseph  said:  "  The  first  business  of  the  meeting 
was  for  the  three  w^itnesses  to  choose  the  twelve 
apostles,"  and  they  chose  them. 

The  apostles  of  Christ  were  chosen  by  Jesus  him- 
self, while  those  of  Joseph  were  chosen  by  Oliver 
Cowdery,  David  Whitmer  and  Martin  Harris. 

Jesus  said,  "I  will  make  you  fishers  of  men." 
But  Joseph  said,  "  xVre  you  satisfied  to  have  the 
Spirit  of  the  Lord  dictate  [to  the  three  witnesses]  in 
the  choice  of  the  elders  to  be  apostles?  " 

The  apostles  of  Christ  were  chosen  hefort  the  estab- 


THE  DOCTRIXES  AXD  DOGMAS  OF  MORMOXISM       157 

lishment  of  the  church,  while  the  apostles  of  Joseph 
were  an  after-thought,  and  were  called  five  years  after 
the  establishment  of  his  church. 

The  apostles  of  Jesus  were  steadfast  to  the  end; 
while  many  of  Joseph's,  and  even  the  three  witnesses 
who  chose  them,  denounced  Joseph  and  withdrew 
from  the  church,  some  three  years  after  their  ordina- 
tion.   (See  Smith's  History   pp.  651,  652,  657.) 

See  also  page  49,  for  an  account  of,  and  apology 
for,  the  disaffection  of  not  only  the  three  witnesses, 
but  also  that  of  the  "  eight  witnesses." 


CHAPTER  XVII. 

Joseph's  apostles — how  qualified — ^an  imitation. 

Joseph's  apostles — How  qualified — Tarry  at  Kirtland — Dedication 
of  the  Kirtland  temple — ^House  filled  with  angels — Questions  and 
answers — Jesus  did  not  appear — The  Reorganized  Church — When 
organized,  and  by  whom — Of  whom  composed — Seven  apostles 
chosen — Their  names — Chosen  by  a  committee  of  three — The  lesser 
ordains  the  greater — Can  a  stream  rise  above  its  fountain? — 
Apostasy  of  Apostle  Briggs — Repudiates  his  own  revelation — 
Three  of  the  seven  apostles  reduced  to  the  ranks — Ells  and  Derry 
chosen  by  a  committee  of  three — Apostle  Derry  resigns— Summed 
up. 

In  delivering  the  charge  to  the  new  apostles,  Presi- 
dent Oliver  Cowdery  said: 

*'Have  you  desired  this  ministry  with  all  your 
hearts?  If  you  have  desired  it  you  are  called  of  God, 
not  man,  to  go  into  all  the  world."  (Tullidge's  His- 
tory, page  154). 

Further  along  in  his  address  he  charges  them  to, 

"Tarry  at  Kirtland  until  you  are  endowed  with 
power, from  on  high."   (Page  157).    An  imitation. 

In  December  following  (1835),  when  addressing 
the  twelve  concerning  the  promised  "endowment," 
Joseph  said  to  them: 

"  I  feel  disposed  to  speak  a  few  words  more  to  you, 
my  brethren,  concerning  the  endowment.  All  who 
are  prepared,  and  are  sufficiently  pure  to  abide  the 
presence  of  the  Lord,  will  see  him  in  the  solemn 
assembly."   (Smith's  History,  page  603). 

At  this  time  the  Kirtland  temple  was  nearing  com- 
pletion,   and    within     its     sacred     walls    the     elders 

(158j 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      159 

expected  to  receive  their  endowuient.  Finished  at 
last,  Sunday,  March  27,  1836,  was  the  time  appointed 
for  its  dedication. 

*'  The  dedication  was  looked  forward  to  with 
intense  interest,  and  when  the  day  arrived  a  dense 
multitude  assembled.  ...  At  the  hour  appointed 
the  assembly  was  seated,  and  President  Rigdon  began 
the  services  of  the  day. 

''After  singing  by  the  congregation,  Joseph  offered 
the  following  dedicatory  prayer. 

"After  the  close  of  the  above  prayer  and  singing 
by  the  choir,  the  Lord's  Supper  was  administered, 
*  After  which,'  says  Joseph,  'I  bore  record  of  my  mis- 
sion and  the  ministration  of  angels.  .  .  .  Presi- 
dent F.  G.  Williams  arose,  and  testified  that  while 
President  Rigdou  was  making  his  first  prayer,  an 
angel  entered  the  window  and  took  his  seat  between 
Father  Smith  and  himself,  and  remained  there  during 
his  prayer.  President  David  Whitmer  also  saw 
angels  in  the  house.' 

"  '  At  the  evening  meeting  of  the  same  day,'  says 
Joseph,  *  Brother  George  A.  Smith  arose  and  began 
to  prophesy,  when  a  noise  was  heard  like  the  sound 
of  a  rushing  mighty  wind,  which  filled  the  temple, 
and  all  the  congregation  simultaneously  arose,  being 
moved  upon  by  an  invisible  power.  Many  began  to 
speak  in  tongues  and  prophesy;  others  saw  glorious 
visions;  and  I  beheld  the  temple  was  filled  with 
angels,  which  fact  I  declared  to  the  congregation. 
The  people  of  the  neighborhood  came  running 
together,  (hearing  an  unusual  sound  within,  and  see- 
ing a  bright  light  like  a  pillar  of  fire  resting  upon  the 
temple)  and  were  astonished   at  what  was  transpir- 


IGO       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

ing."     (Tullidge's  History,  pages  189,  190,  191,  199, 
200). 

Without  a  word  of  comment  we  might  let  the  mat- 
ter rest  here,  asking  the  reader  to  make  his  own  com- 
parison of  this  so-called  endowment  with  that  of  the 
apostles,  yet  I  cannot  forbear  a  few  suggestions: 

1.  Who  were  present  at  the  Kirtland  endowment? 
Latter  Day  Saints  only,  so  far  as  the  history  informs 
us. 

2.  Who  undertood  the  "tongues"  in  which  not 
one  of  the  apostles  is  declared  to  have  spohen?  Not  a 
soul,  for  they  were  all  English-speaking  people. 

3.  How  many  were  converted  by  the  presence  of 
the  houseful  of  angels?  Not  a  soid,  for  no  one  saw 
them  except  Joseph  and  his  "counselor,"  F.  G. 
Williams,  while  at  Pentecost  three  thousand  were 
added  to  the  church  in  a  single  day.  Jesus  did  not 
appear  at  the  endowment  as  Joseph  said  he  would  do 
— nothing  but  angels. 

4.  How  many  of  the  apostles  of  Christ  denied  the 
faith,  and  turned  away  from  the  Master  after  their 
endowment?  Not  one  of  them.  And  yet  Presidents 
Oliver  Cowdery,  David  Whitmer,  Frederick  G.  Wil- 
liams; and  Apostles  Thomas  B.  Marsh,  Wm.  E. 
McLellin  and  John  F.  Boynton ;  witness  Martin  Har- 
ris, and  many  others,  all  denounced  the  prophet  and 
left  the  church  after  their  "  endowment." 

If  they  witnessed  what  is  said  to  have  transpired,  it 
seems  incredible  that  they  should  ever  have  thus 
fallen  away.  The  reader  must  decide  for  himself 
whether  the  evidence  is  competent  to  prove  what  is 
alleged.  One  thing,  however,  is  perfectly  clear,  and 
that  is,  not  a  point  of  similarity  is  to  be  found 
between  the  two  events. 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM      161 

Passing  now  from  the  original  Mormon  Church  and 
its  apostles,  let  us  take  a  brief  view  of  the 

APOSTLES  OF  THE  REORGANIZED  CHURCH. 

At  the  death  of  Joseph  and  Hyrum  Smith  in  1844, 
the  church  was  divided  into  various  factions  upon 
the  question  of  leadership.  The  great  body  of  the 
church  followed  Brigham  Young  and'* the  twelve" 
to  Utah.  William  B.  Smith,  brother  of  the  prophet, 
had  quite  a  following,  but  soon  went  to  pieces  on  the 
rock  of  polygamy.  James  J.  Strang,  then  of  Wiscon- 
sin, but  later  of  Beaver  Island,  Mich.,  had  quite  a 
following,  while  a  ''company"  followed  Lyman 
Wright,  one  of  Joseph's  apostles,  to  the  wilds  of 
western  Texas. 

The  Reorganized  Church  is  the  youngest  of  the 
Mormon  brood,  and  had  its  inception  in  Beloit,  Wis., 
June  1st,  1852,  and  w^as  finally  organized  April  6th, 
1853. 

This  organization  was  composed,  in  the  beginning, 
of  defections  from  Strang's  church  and  that  of  Wm. 
B.  Smith,  principally  on  account  of  polygamy.  (See 
Tullidge's  History,  page  594). 

"In  obedience  to  the  above  instruction  an  article 
was  written  against  polygayriy  by  J.  W.  Briggs." 
(Ibid,  page,  594). 

At  the  Conference  of  April  6,  1853,  a  committee  of 
three — not  the  "three  witnesses,"  however — was 
appointed  "to  select  seven  men  to  be  ordained  into 
the  quorum  of  apostles." 

"  The  committee  of  three     .     .     .     chose  Zenas  H. 

Gurley,  Henry  H.  Deam,  Jason  W.  Briggs,  Daniel  B. 

Razey,  John  Cunnmgham,  George  White  and  Reuben 
11 


162       THE  DOCTBIXES  AM)  DOGMAS  OF  MORMONISM 

Newkirk,    who    were    accordingly    ordained."    (TuU 
lidge's  History,  page  600). 

Thus  three  men,  not  Christ,  chose  the  first  apostles 
of  the  Reorganized  Church,  in  accordance  with  the 
pattern  set  by  Joseph  in  the  beginning  of  Mormon- 
ism;  and  what  constitutes  the  most  remarkable  feat- 
ure of  the  entire  transaction  is  there  was  not  a  man 
in  the  conference,  or  in  the  church  at  the  time,  who 
held  an  office  above  that  of  "high  priest,"  which,  as 
you  doubtless  are  aware,  is  lower  in  rank  than  that  of 
an  apostle. 

Query. — How  can  the  lesser  ordain  the  greater? 
Can  the  stream  rise  above  its  fountain?  If  not,  then 
these  high  priests  could  not  ordain  apostles;  and  this 
being  true,  these  seven  men  were  not  apostles,  in  any 
sense  of  that  word. 

The  '*  revelation  " — yes,  they  had  a  revelation  to 
^^  organize'^ — and  this  revelation  was  received 
through  Jason  W.  Briggs,  Nov.  18,  1851,  and  may  be 
found  in  Tullidge's  History,  page  578.  He  became 
the  President  of  the  quorum  of  "  twelve,"  and  later, 
Historian  of  the  church.  But  alas!  how  the  mighty 
are  fallen!  Jason  became  dissatisfied  with  his  own 
work;  and  by  his  actions,  at  least,  renouncing  his 
own  *' revelation  "  and  the  work  built  upon  it,  he 
resigned  his  apostolic  office  and  withdrew  from  the 
church  at  a  conference  held  at  Independence,  Mo. 

Of  the  remaining  j)ortion  of  these  seven  men,  three 
of  them  were  afterwards  removed  from  office  by  reso- 
lution of  a  General  Conference,  held  at  Piano,  111., 
April  6,  1865,  Joseph  Smith  presiding. 

Their  names  w^ere  Daniel  B.  Razy,  David  Newkirk, 
and  George  White.  (Tullidge's  History,  page  667). 
At  tiie  same  conference  another  committee  of  tJtree 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      163 

was  appointed  to  select  men  for  the  apostleship. 
This  committee, 

"Nominated  Josiah  Ells  and  Charles  Derry  to  fill 
the  places  of  D.  B.  Razy  and  David  Newkirk  in  the 
Quorum  of  Twelve,  which  passed  into  a  resolution, 
and  they  were  ordained  apostles  under  the  hands  of 
Joseph  Smith,  [son  and  successor  to  the  original 
Joseph]  James  Blakeslee  and  Z.  H.  Gurley."  (Ibid, 
page  667). 

Elder  Charles  Derry  did  not  long  remain  in  the 
"Quorum  of  Twelve."  He  resigned  his  apostleship 
soon  after  his  return  from  the  English  Mission,  for 
the  reason,  as  he  told  the  writer  shortly  afterwards, 
that  he  had  no  evidence  that  God  had  ever  called 
him  to  be  an  apostle.  He  was  too  honest  to  retain  a 
place  of  honor  to  which  he  felt  assured  God  had 
never  called  him.  He  called  on  me  a  few  days  ago, 
and  on  departing  left  his  benediction.  He  baptized 
me  into  the  Reorganized  Church  nearly  thirty-six 
years  ago.  I  would  that  all  men  were  like  him  in 
honor  and  integrity,  and  may  his  soul  find  rest  and 
peace  in  the  paradise  of  God. 

But  other  apostles  have  been  called  more  recently, 
and  by  a  different  method.  By  means  of  a  "  revela- 
tion "  to  the  present  Joseph  Smith,  given  March  1, 
1873,  seven  other  men  were  chosen  to  be  apostles,  and 
duly  ordained  by  the  laying  on  of  hands.  (See  Tul- 
lidge's  History,  page  715). 

Of  these  all  remained  with  the  church  except  one, 
Zenas  H.  Gurley,  who  withdrew  when  Apostle  J.  W. 
Briggs  stepped  down  and  out. 

I  have  been  thus  particular  to  give  the  history  of 
apostolic  callings  simply  to  show  that  no  comparison 
can  be  made  between  the  apostles  of  Christ  and  the 


164       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

apostles   of   7ne}L^  either  as   to  their   calling  or  their 
enduement  or  qualification. 

While  the  apostles  of  the  Reorganized  Church,  like 
all  others,  claim  miraculous  powers,  they  do  not 
pretend  to  have  been  "endued  with  power  from  on 
high,"  as  were  the  apostles  of  old.  In  the  foregoing 
we  have  shown : 

1.  That  Joseph  Smith's  apostles  are  not  apostles 
of  Christ,  because  not  one  of  them  has  ever  professed 
to  have  seen  Christ,  which  is  one  of  the  first  qualifi- 
cations of  an  apostle. 

2.  That  they  were  not  called  as  Christ's  apostles 
were,  namely,  hy  Jesus  himself^  but  by  three  men — an 
earthly  committee  appointed  by  human  means. 

3.  That  the  "endowment"  they  profess  to  have 
received  was  in  no  respect  whatever  like  that  of  the 
groat  Pentecost. 

4.  That  while  the  apostles  of  Christ  were  steadfast 
unto  death,  the  man-made  Mormon  apostles  were  ever 
vacillating  or  denying  the  faith. 

5.  That  the  powers  possessed  by  the  apostles  of 
Christ  were  of  a  character  not  to  be  questioned  by 
even  the  most  skeptical,  while  the  gauzy  imitations 
of  Joseph  Smith  were  such  as  to  fill  honest  men  with 
shame  and  disgust,  and  to  render  skeptical  many  of 
the  most  faithful  and  believing. 

For  these  cogent  reasons,  together  with  those  pre- 
viously given,  any  man  of  intelligence  will  be  com- 
pelled  to  regard  all  pretenses  to  miraculous  powers  as 
fraudulent,  and  denounce  all  lattter-day  pretenders  to 
apostolic  honors  as  pseudo-apostles. 

Wrong  in  doctrine,  wrong  in  organization,  with 
man-made  and  false  apostles,  the  Mormon  Church 
cannot  bo  the  Cliurch  of  Christ,  all  her  boastful 
claims  to  the  contrary  noth withstanding. 


CHAPTER  XYIII. 

THE   BOOK  OF   MORMON — WHAT   IS   IT? 

The  Book  of  Mormon — What  is  it?— History  of  a  Jewish  colony- 
Written  on  metallic  plates — Plates  discovered  near  Palmyra, 
New  York — Josepli's  account  of  the  discovery — New  revelation — 
Orson  Pratt's  view — All  authority  lost  in  the  great  apostasy — 
Restored  by  an  angel — Joseph's  key  to  the  Revelation  of  St.  John 
— The  man-child  is  the  priesthood — Mr.  Pratt  answered — A  mon- 
strous claim. 

The  Book  of  Mormon  is  confidently  believed  by 
X/atter  Day  Saints  of  every  name  and  class  to  be  a 
divinely-inspired  record  of  a  people  who  came  from 
Jerusalem  some  six  hundred  years  before  Christ,  who, 
although  few  in  number  at  the  beginning  (about 
twenty  persons  all  told),  grew  into  a  "  multitude  of 
nations  in  the  midst  of  the  earth."  (See  Gen.  48: 
15-19). 

This  little  colony,  the  book  relates,  were  directed 
in  their  journey  to  the  promised  land  by  divine  power. 
Although  the  Book  of  Mormon  itself  does  not  give  a 
hint  as  to  the  direction  their  ship  sailed,  or  the  dis- 
tance traversed,  yet  it  is  maintained  by  its  inter- 
preters and  defenders  that  the  little  colony  of  Jews 
-landed  on  the  west  coast  of  South  America,  just  south 
of  the  Isthmus  of  Panama;  but  the  source  from 
which  this  information  is  derived  you  are  left  to 
imagine,  for  the  narrative  is  as  silent  as  the  tomb  as 
to  the  point  from  which  they  sailed  or  the  place  where 
they  landed. 

No   attempt   is   made   to   describe   the    "promised 

(165) 


166       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

land"  either  at  the  place  of  landing  or  at  any  point 
in  the  interior. 

Of  course  if  the  Book  of  Mormon  be  accepted  as 
true,  all  these  difficulties  at  once  disappear;  for  the 
*' record"  describes  the  terrible  wars  which  led  to 
the  final  extinction  of  the  white  or  Nephite  race  by 
their  copper-colored  brethren,  the  Lamanites  or 
American  Indians,  and  gives  an  account  of  the  last 
days  of  Moroni,  who,  (after  all  but  himself  had  been 
slain  in  the  decisive  battle  at  Camorah — Indian  Hill, 
New  York — and  where  over  '*  two  million ''  Nephites 
fell,  with  nearly  as  many  Lamanites)  "hid  up  unto 
the  Lord"  the  plates  from  which  the  Book  of  Mormon 
is  said  to  have  been  translated.  Following  is  the 
account  of  their  discovery  by  Joseph  Smith: 

'*  Convenient  to  the  village  of  Manchester,  Ontario 
County,  New  York,  stands  a  hill  of  considerable  size, 
and  the  most  elevated  in  the  neighborhood.*  On  the 
west  side  of  this  hill,  not  far  from  the  top,  under  a 
stone  of  considerable  size,  lay  the  plates  deposited  in 
a  stone  box."  (Smith's  History,  Yol.  1,  page  16.) 

If  the  above  statement  concerning  the  discovery  of 
the  gold  plates  in  "  Indian  Hill,"  as  the  Manchester 
people  call  it,  but  known  in  Mormon  parlance  as 
'*  Camorah,"  be  accepted  as  correct,  it  does  not  only 
locate  the  Nephite  colony  upon  this  continent,  but  it 
proves  the  entire  theory  upon  which  Mormonism  is 
based  to  be  true.  But  the  veracity  of  this  remarka- 
ble claim  is  the  very  point  in  dispute,  and  the  ques- 
tion as  to  whether  ancient  America  was  peopled  by  a 
colony  of  Hebrews  from  Jerusalem  remains  an  open 
question. 

I  shall  now  proceed  to  a  direct  examination  of  the 
**  evidences"   adduced    in   support  of   this  very   fine 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      167 

theory.  The  Saints  confidently  assert  that  the  Book 
of  Mormon  "came  forth"  in  exact  fulfiUment  of 
many  direct  prophecies  of  the  Bible;  and  this  view  is 
presented  with  so  much  plausibility  that  many  are  led 
to  accept  it.  ' 

To  pave  the  way  for  the  more  direct  evidences  in 
support  of  the  Book  of  Mormon,  the  advocates  of 
*'the  latter-day  work,"  as  the  Saints  call  it,  claim 
that,  owing  to  a  total  apostasy  of  the  primitive  Chris- 
tians from  the  original  doctrines  and  practices  of  the 
church  and  the  abrogation  of  all  authority  to  minister 
in  Gospel  ordinances,  a  new  revelation  from  God  is 
indispensably  necessary. 

Apostle  Orson  Pratt,  universally  conceded  to  be 
the  ablest  writer  the  Mormon  Church  ever  produced, 
in  a  pamphlet  entitled,  *'More  E-evelation  is  Indis- 
pensably Necessary,"  undertakes  to  establish  this  pet 
dogma  of  Mormonism.  Following  is  one  of  his 
strongest  arguments: 

*'The  Church  of  Christ  cannot  exist  on  the  earth 
without  an  authorized  ministry.  This  ministry  can 
not  be  called  and  authorized  without  new  revelation. 
.  .  .  Without  new  revelation  every  office  in  the 
church  would  necessarily  become  vacant.  ...  If 
revelation  ceased  at  the  close  of  the  first  century,  it  is 
not  at  all  likely  that  any  of  the  officers  then  holding 
authority  would  be  alive  a  century  afterwards ;  and  as 
they  would  have  no  authority  to  ordain  others  without 
new  revelation,  when  they  died  the  authority  upon 
the  earth  would  necessarily  become  extinct,  .  .  . 
Hence,  without  continued  revelation  the  church  could 
no  more  continue  its  existence  on  the  earth  than  a 
body  could  live  without  the  spirit."  (Pratt's  works, 
More  Revelation  Necessary,  page  18.) 


168       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

Thus  all  authority,  and  even  the  church  itself, 
ceased  to  exist  when  new  revelations  were  no  longer 
received,  and  revelation  ceased  because  of  a  general 
apostasy. 

While  the  Latter  Day  Saints  admit  that  Christ  set 
up  his  kingdom,  or  established  his  church,  and 
authorized  his  apostles  and  others  to  preach  the 
Gospel  and  administer  its  ordinances,  yet  they  claim, 
as  the  above  extract  clearly  shows,  that  through  apos- 
tasy all  authority  was  taken  from  the  earth,  and  the 
Church  of  Christ  actually  ceased  to  exist.  ''The 
priesthood  " — by  which  they  mean  authority — they 
tell  us,  "  was  taken  from  the  earth,"  and  cite  certain 
Scriptures  to  prove  it,  and  among  them  the  follow- 
ing: 

"And  there  appeared  a  great  wonder  in  heaven;  a 
woman  clothed  with  the  sun,  and  the  moon  under  her 
feet,  and  upon  her  head  a  crown  of  twelve  stars: 
and  she  brought  forth  a  man-child,  who  was  to  rule 
all  nations  with  a  rod  of  iron:  and  her  child  was 
caught  up  to  God  and  to  his  throne."   (Rev.  12:  1,  5.) 

The  woman,  they  very  correctly  hold,  is  the  church, 
and  the  man-child,  they  erroneously  maintain  is  "  the 
priesthood."     Concerning  this  Mr.  Kelley  says: 

"An  angel  of  glory, — sent  by  Jesus  .  .  .  wends 
his  way  to  earth,  and  conferred  with  his  own  pure 
hand  and  divinely  uttered  words  the  priesthood, — 
long  since  lost,  taken  to  heaven,  as  represented  by  the 
man-child  of  Rev.  12,  and  thus  authorize  men  once 
more,  to  preach  the  Gospel."  (Presidency  and  Priest- 
hood, page  224.) 

In  his  "Key  to  the  Revelation  of  St.  John," 
Joseph  Smith  says : 

Q.     "  What  are  we  to  understand  by  the  man-child, 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      169 

in  the  12th  chapter  of  Revelation,  and  5th  verse? 

A.  "  We  are  to  understand  that  the  man-child  is 
the  priesthood." 

The  above  question  and  answer  are  quoted  from 
memor}',  and  are  substantially,  if  not  verbally,  cor- 
rect. 

The  man-child  was  the  priesthood;  the  priesthood 
was  "  caught  up  to  God  and  to  his  throne,"  therefore, 
all  authority  to  minister  in  divine  things  ivas  taken 
from  the  earth.  In  harmony  with  this  view.  Apostle 
Orson  Pratt  says  : 

"  Since  the  church  with  its  authority  and  poiuer 
has  been  caught  away  from  the  earth,  the  great 
'  mother  of  harlots,'  with  all  her  descendants,  has 
blasphemously  assumed  authority  of  administering 
so7ne  of  the  sacred  ordinances  of  the  Gospel." 
("Revelation  Necessary,"  as  before  quoted,  page  18.) 

According  to  all  Mormon  lexicography  Priesthood 
means, — 

"  The  authority  of  God  committed  to  men, 
to  preach  the  Gospel  and  administer  the  ordinances 
thereof."     (Kelley.) 

The  priesthood  having  been  "  caught  up  to  heaven," 
no  man  on  earth  has  authority  to  minister  in  Gospel  or- 
dinances, and  hence  the  necessity  for  a  new  revela- 
tion 

That  there  was,  after  the  death  of  the  apostles,  a 
departure,  in  some  measure,  at  least,  from  the  sim- 
plicity of  primitive  methods,  few  Protestants  care  to 
deny;  but  that  such  departure  involved  the  abroga- 
tion of  all  authority,  they  do  not  admit.  The  j^ropo- 
sition  is  one  affirmed  by  the  Latter  Day  Saints,  and 
which  they  have  utterly  failed  to  establish  by  compe- 
tent testimony. 


170       TEE  BOCTBINES  AND  DOGMAS  OF  MORMOXISU 

Mr.  Pratt  sums  up  the  whole  case  iu  a  few  words, — 
and  ^no  writer  among  the  Saints  has  ever  produced 
stronger  reasoning, — when  he  says  that  *'  the  Church 
of  Christ  cannot  exist  without  an  authorized  minis- 
try," and  that  ''this  ministry  cannot  be  authorized 
without  new  revelation,'''  that  is  to  say,  every  man 
called  to  the  ministry  must  be  called  by  a  direct  reve- 
lation from  God.  But  is  this  true?  Is  it  a  fact  that 
God  has  obligated  himself  to  point  out,  by  direct 
revelation,  every  man  who  officiates  in  his  church.  If 
so,  where  may  we  find  such  a  declaration? 

That  some  individuals  were  miraculously  called,  as 
Paul,  for  example,  nobody  doubts;  but  that  all  men 
must  be  so  called  does  not  appear,  and  neither  can  it 
be  proved. 

If  Mr.  Pratt's  logic  is  good,  and  his  premise  be  not 
at  fault,  then  what  becomes  of  the  very  first  apostles 
chosen,  himself  among  the  rest,  who  were  called, 
not  by  Christ,  not  by  a  revelation  from  God,  but  by 
three  men,  Oliver  Cowdery,  David  Whitmer  and  Mar- 
tin Harris? 

If,  indeed,  ministers  can  only  be  chosen  by  direct 
revelation,  how  about  the  seven  men,  the  first  apostles 
of  the  Reorganized  Church,  who  were  also  chosen  by 
three  men  selected  for  that  purpose,  and  not  by  revela- 
tion? 

If  ministers  can  be  called  only  by  divine  revelation, 
through  what  particular  channel  must  such  revelation 
come?  "O,"  says  one,  "it  must  come  through  the 
prophet,  the  President  of  the  church."  Very  well, 
but  through  which  one  of  all  the  dozen  or  more 
presidents  of  as  many  different  Mormon  churches, 
must  this  revelation  come?  When  some  advocate  of 
the   Mormon  heresy  answers  the    above   impertinent 


THE  DOCTRINES  AXD  DOGMAS  OF  MOBMOXISaI      171 

questions  to  the  satisfaction  of  reasonable  people, 
then,  and  not  till  then,  need  they  expect  to  mislead 
thinking  people  by  such  modes  of  reasoning. 

The  monstrous  claim  that  no  man,  since  the  begin- 
ning of  the  third  century,  has  been  authorized  to 
preach  the  Gospel  till  Joseph  Smith  and  Oliver  Cow- 
dery,  by  the  hand  of  an  angel,  were  so  authorized,  is 
simply  blasphemous,  almost  heaven-daring.  And  all 
this  is  founded  upon  the  assumption  that  the  "priest- 
hood" was  taken  up  to  heaven,  and  all  authority 
annulled  because  of  apostasy. 


CHAPTER  XIX. 


IS   A   NEW   REVELATION   NECESSARY 


Is  a  new  revelation  necessary?— The  great  apostasy — Did  it  annul 
all  existing  authority? — The  great  Jewish  apostasy — Authority 
not  destroyed — Devout  Zacharias — John  the  Baptist — The  old 
kingdom  and  the  new — Authority  transferred — The  latter  day 
apostasy — How  does  it  affect  the  Mormon  Church? — Joseph's 
church  apostatized — Church  rejected  of  God — The  Reorganized 
Church  the  result  of  apostasy — The  Church  of  Christ  transmitted 
from  the  times  of  the  apostles. 

The  proposition  to  which  I  shall  now  address 
myself  is  this: 

Did  the  apostasy,  which  followed  the  death  of  the 
apostles,  render  a  new  revelation  indispensably  neces- 
sary ? 

If  the  above  question  be  answered, affirmatively, 
then  it  logically  follows  that  wherever  there  occurs 
an  apostasy,  general  in  its  character,  then  all  existing 
authority  is  thereby  abrogated,  and  the  necessity  for 
a  new  revelation  to  restore  it  becomes  absolutely 
imperative.  Either  this  is  true  or  it  is  a  fact  that 
apostasy  does  not  annul  existing  authority.  Please 
bear  this  in  mind. 

In  order  to  determine  the  facts  relative  to  the  mat- 
ter under  consideration,  it  becomes  necessary  to 
examine  a  little  history,  both  ancient  and  modern. 
That  the  Jewish  people  were  in  a  lamentable  state  of 
apostasy  at  the  time  Christ  came  to  minister  among 
men,  may  not  be  seriously  questioned  by  any  well- 
informed  Bil)le   reader.     The  condition  in  which   he 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMOXISM      173 

found  the  Israelites  may  be  seen  from  such  passages 
as  the  following: 

**0,  Jerusalem,  Jerusalem,  thou  that  killest  the 
prophets,  and  stonest  them  which  are  sent  unto  thee, 
how  often  would  I  have  gathered  thy  children 
together,  even  as  a  hen  gathereth  her  chickens  under 
her  wings,  and  ye  would  not."  (Matt.  23:  37). 

'*  Woe  unto  you.  Scribes  and  Pharisees,  hypocrites! 
.  .  .  Ye  serpents,  ye  generation  of  vipers,  how 
can  ye  escape  the  damnation  of  hell?"  (Vs.  29,33). 

*'That  upon  you  may  come  all  the  righteous  blood 
shed  upon  the  earth,  from  the  blood  of  righteous 
Abel  unto  the  blood  of  Zacharias  son  of  Barachias, 
whom  ye  slew  between  the  temple  and  the  altar." 
(V.  35). 

*' Behold,  your  house  shall  be  left  unto  you  deso- 
late."  (V.  38). 

*'  He  came  to  his  own  and  his  own  received  him 
not."  (John  1:11). 

'*Why  do  ye  also  transgress  the  commandment  of 
God  by  your  traditions?"  (Matt.  15:3). 

**It  is  written.  My  house  shall  be  called  the  house 
of  prayer;  but  ye  have  made  it  a  den  of  thieves." 
(Matt.  21:  13). 

So  wicked  had  become  God's  chosen  people;  so  far 
lost  were  they  in  the  mazy  depths  of  apostasy,  that 
their  beloved  city  was  laid  waste,  the  temple 
destroyed  and  its  altars  desecrated,  and  the  nation 
itself  carried  away  into  captivity  among  the  Gentile 
nations  of  the  earth,  thus  becoming  **a  hiss  and  a 
by-word  "  among  the  people. 

Not  in  the  annals  of  the  past  can  be  found  an  apos- 
tasy so  entire,  so  complete  as  that  which  befell  the 
Jewish  people,  and  yet  the  authority  to  minister  at 


174       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

the  altar  of  God's  house  was  not  wanting.  The  apos- 
tas3^  great,  and  so  well-nigh  universal  though  it  was, 
did  not,  and,  indeed,  could  not,  abrogate  the  author- 
ity of  the  faithful.  Some  there  were,  standing  erect 
amid  the  wreck  and  ruin  of  a  great  nation,  like  the 
high  rock  in  a  great  desert,  who  refused  to  bow  the 
knee  to  Baal,  and  whose  authority  God  was  pleased 
to  recognize.  Such  was  the  faithful,  devout,  Zacha- 
rias,  to  whom,  indeed,  an  angel  of  God  appeared, 
not  to  restore  the  authority  lost  through  a  general 
apostasy,  but  rather  to  assure  this  faithful  servant 
that  both  his  authority  and  his  offerings  were  still 
recognized  in  the  sight  of  heaven,  and  were  accept- 
able. 

This  divine  messenger,  instead  of  laying  his  hands 
on  Zacharias  to  ordain  him  to  the  Aaronic  priesthood, 
simply  recognized  existing  authority  by  announcing 
the  birth  of  John  the  Forerunner,  a  prophet  who 
should  go  before  the  Lord  and  make  straight  the 
paths  which  had  been  made  crooked  through  apos- 
tasy and  disbelief.  John  came  in  the  spirit  of  Elias 
— that  is  to  say,  he  came  as  a  means  of  restoring  right- 
eousness— not  priesthood. 

The  foregoing  historical  facts  prove, 

1.  That  the  apostasy  of  the  masses  does  not,  can- 
not, abrogate  existing  authority. 

2.  That  authority  once  delegated  can  only  be 
annulled  by  individual  transgression. 

3.  That  so  long  as  there  remains  a  righteous  man 
on  the  earth,  just  so  long  does  the  authority  remain  to 
minister  in  divine  things;  and 

4.  That  any  man  holding  authority  to  minister  be- 
fore God,  may  confer  that  authority  upon  others. 

Apostle  Wm.  H.  Kelley,  in  his  zeal  to  prove  that 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      175 

both  the  "Melchizedek  and  Aaronic  priesthoods" 
were  transferred  from  the  old  dispensation  to  the 
new,  admits  that  authority  to  minister  under  the  law 
was  not  disturbed  by  the  great  Jewish  apostasy.      He 

says:  . 

"John  the  Baptist  held  the  Aaronic  priesthood. 
...  He  was  aNazarite  from  his  birth  (Luke  1:  15), 
and  doubtless  consecrated  to  the  priesthood  as  he  was 
to  the  service  of  the  Lord,  being  aNazarite."  (Presi- 
dency and  Priesthood,  page  18.) 

"  In  the  persons  of  Jesus  and  John,  therefore,  there 
were  represented  upon  the  shores  of  Jordan,  .  .  • 
the  Melchizedek  and  the  Aaronic  priesthoods,  by 
which  the  Gospel  was  preached  and  administered." 
(Ibid,  page  20.) 

If,  as  Mr.  Kelley  affirms,  there  were  "  two  priest- 
hoods in  the  church,"  how  did  they  get  there?  Fol- 
lowing is  the  explanation  which  he  offers : 

"  A  new  nation  was  to  be  born;  a  new  kingdom  set 
up.  All  the  authority  and  excellencies  attaching  to 
the  old  Levitical  *  kingdom  of  priests  '  were  to  be 
transferred  to  the  neio  kingdom:'  (Ibid,  page  33.) 

''  Tlie  priesthood  was  transferred:'  (Ibid,  page  36.) 
(Italics  are  mine.) 

Thus  Mr.  Kelley  shows  most  conclusively  that  the 

fearful  apostate  condition  in  which  Jesus  found  the 

''old  levitical  'kingdom  of  priests,'  "  the  priesthood, 

or  "  the  authority  and  order  of  God  committed  unto 

men,"  as  he  defines  '*  priesthood,"  remained  intact, 

and  was  "  transferred  "  to  the  kingdom  of  Christ. 

Mr.  Kelley,  being  an  apostle,  and  therefore  entitled 

^    to  all  the  powers  pertaining  to  that  office,  ought  to 

know   whereof   he   affirms;   and  if  he  is  right,  then 

apostasy  cannot  annul  existing  authority. 


176       THE  DOCTBIKES  AND  DOGMAS  OF  MORMOXISM 

Let  Latter  Day  Saints  remember  this.  While  this 
view  is  contrary  to  all  Mormon  theology,  it  is  at  the 
same  time  a  position  which  Latter  Day  Saints  dare 
not  question;  for  the  moment  they  do  so,  that  mo- 
ment they  prove  the  Mormon  Church  and  priesthood 
to  be  entirely  destitute  of  authority. 

But  the  question  may  be  asked,  and  doubtless  will 
be  by  some, — '*  Was  not  the  authority  to  preach  the 
Gospel  and  baptize  believers  into  the  church  lost  in 
the  great  apostasy  after  the  death  of  the  apostles? 
And  was  not  this  authority  restored  through  Joseph 
Smith?  If  so,  then,  will  it  not  remain,  there  still  be- 
ing persons  living  who  received  it  under  the  hands  of 
Joseph  and  Oliver?  " 

Well,  let  us  see  about  that.  In  the  first  place  we 
have  shown  by  the  facts  of  history  and  good  Mormon 
authority — that  of  an  inspired  apostle — that  author- 
ity cannot  be  destroyed,  or  cancelled,  by  a  general 
apostasy — it  must  be  absolutely  universal,  not  a  faith- 
ful, pure  man  left — and  hence  Joseph's  claim  to  have 
*'  restored  "  that  which  has  not  been  shown  to  be 
lost  is  a  glaring  absurdity,  to  say  the  very  least.  All 
this  talk  about  the  loss  of  authority  through  apostasy 
is  but  an  idle  fancy  based  upon  the  wildest  specula- 
tion, having  no  foundation  in  fact. 

But,  for  the  sake  of  the  argument,  suppose  we 
admit  this  groundless  claim,  what  will  be  the  result? 
If  Joseph  and  Oliver  received  authority  direct  from 
heaven,  and  if  others  are  now  living  who  received  it 
from  them,  then,  according  to  this  theory,  the  only 
way  such  authority  can  be  retained  is  to  avoid  the 
fateful  rock  of  *'  apostasy,"  upon  which  it  is  claimed 
the  original  Church  of  Christ  and  the  apostles  were 
hopelessly  wrecked.     I  think   no   sane,   fair-minded 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM      177 

man  will  dispute  the  logic  of  this  jDosition.  "The 
same  cause  under  like  circumstances  will  invariably 
produce  the  same  effect/'  is  a  fundamental  truth  not 
to  be  questioned. 

The  one  question  now  to  be  determined  is  this:  Has 
there  been  an  apostasy  from  the  original  doctrines  of 
Mormonism?  Has  the  church  organized  by  Joseph 
Smith  and  Oliver  Cowdery  been  perpetuated?  or  has 
there  been  a  falling  away  from  the  original  faith  and 
doctrines  of  the  church? 

To  determine  these  questions  will  be  to  determine 
th.Q  facts  as  to  Mormon  authority. 

If  there  has  been  no  departure  from  the  faith,  if 
there  have  been  no  sinful  innovations  from  any  quar- 
ter, then  whatever  of  authority  Joseph  and  Oliver 
could  confer  still  remains;  but  if  there  have  been 
hurtful  and  destroying  doctrines  introduced  into  the 
church  by  its  leaders,  then  by  this  act  of  apostasy  all 
authority  has  been  abrogated. 

If  the  Saints  have  "  kept  the  faith,"  if  there  has 
been  no  departure  from  original  Mormonism,  then 
polygamy,  ''blood  atonement,"  the  Adam-God  doc- 
trine, Danites,  or  "  destroying  angels,"  and  a  thousand 
other  abominable  and  soul-destroying  doctrines  were 
among  the  original  tenets  of  the  Mormon  Church ;  for 
that  all  these  things  were  practiced  and  taught  by  the 
church  in  Utah  none  will  pretend  to  deny.  If  these 
things  were  not  a  part  of  original  Mormonism,  then 
who  can  deny  the  fact  that  there  has  been  a  terrible, 
a  most  wicked  apostasy  from  the  original  doctrines  of 
the  church? 

Reasoning  from  the  premise  furnished  by  the  car- 
dinal  facts  of   Mormon   theology  as   urged   by   both 

founders  and  defenders  of  the  Mormon  Church  as  an 
12 


178       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

apology  for  its  existence,  all  the  authority  that  ever 
resided  in  the  church  has  been  forfeited  because  of 
apostasy. 

The  Reorganized  Church  owes  its  existence  to  the 
apostasy  of  the  original  church.  Had  there  been  no 
departure  from  the  faith,  and  had  not  this  departure 
been  of  such  a  character  as  to  cause  what  is  known 
among  the  Saints  as  the  '*  rejection  of  the  church," 
the  Reorganized  Church  could  never  have  had  exist- 
ence. 

In  one  of  Joseph's  revelations,  that  of  January  19, 
1841,  the  matter  is  referred  to  as  follows: 

"  But  I  command  you,  all  ye  my  saints,  to  build  a 
house  unto  me;  and  I  grant  unto  you  a  sufficient  time 
to  build  an  house  unto  me,  and  during  this  time  your 
baptisms  [in  the  Mississippi  river]  shall  be  acceptable 
unto  me.  But  behold,  at  the  end  of  this  appoint- 
ment your  baptisms  for  your  dead  shall  not  be  accept- 
able unto  me;  and  if  ye  do  not  these  things,  at  the 
end  of  the  appointment  ye  shall  be  rejected  as  a 
CHURCH  icith  your  dead,  saith  the  Lord  your  God." 
(Doctrine  and  Covenants,  page  304.) 

This  was  a  commandment  to  build  the  temple  and 
Nauvoo  House — "the  Lord's  boarding  house."  As 
an  historical  fact,  the  temple  was  never  finished,  which 
was  admitted  by  even  Brigham  Young  himself,  as  the 
following  shows : 

'*Have  you  ever  seen  a  temple  finished  since  the 
church  was  commenced?  No,  you  have  not."  (Re- 
jection of  the  Church,  page  2.  See  also  Journal  of 
Discourses,  published  in  Salt  Lake  City,  Vol.  1,  page 
277.) 

In  a  tract  published  by  the  Reorganized  Church  we 
find  the  followinof: 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      179 

"Now  it  is  a  well  known  fact  that  the  Nauvoo 
House  was  built  only  part  on  the  second  storj^  and 
that  the  temple  was  never  finished. ^^    (Page  1.) 

*'We  now  see  that  the  temple  was  never  built  as 
commanded  of  God,  and  we  are  bound,  therefore,  to 
conclude  that  the  church  as  organized,  as  also  their 
baptisms  for  their  dead,  were  rejected  of  God,''''  (Ibid, 
page  2.) 

A  pamphlet  entitled,  "A  Word  of  Consolation," 
by  Jason  W.  Briggs,  president  of  the  Twelve  Apostles 
of  the  Reorganized  Church,  contains  the  following: 

*'But  let  us  return  to  the  rejection  of  the  church 
at  Nauvoo,  .  ,  ,  This  event  [the  death  of  Joseph 
and  Hyrum  Smith]  produced  all  the  phenomena 
characteristic  of  such  a  calamity.  .  .  .  Pretenders 
began  to  arise  to  allure  the  unwary  into  their  fatal 
meshes,  the  devices  of  /Satan,  to  which  the  Saints  had 
subjected  themselves  hy  tui^ning  from  the  laivof  God,'''' 
(Page  8.) 

Thus  it  is  made  clear  that  the  validity  of  the  claim 
of  the  Reorganized  Church  to  be  the  Church  of  Christ 
depends  entirely  upon  the  rejection  of  the  original 
Mormon  Church  on  account  of  apostasy. 

If  the  original  Mormon  Church  was  not  rejected, 
then  the  Reorganized  Church  is  not  the  Church  of 
Christ.  But  if  it  was  rejected,  the  rejection  was 
due  to  a  general  apostasy,  general  and  sinful  disobe- 
dience ;  and  as  such  apostasy  works  the  abrogation  of 
all  existing  authority,  the  entire  Mormon  Church, 
reorganization  and  all,  being  deprived  of  authority 
and  rejected  of  God,  cannot  be  the  Church  of  Christ. 

But  the  warmest  advocate  of  the  *' rejection" 
dogma  will  hardly  be  willing  to  accept  the  inevitable 
conclusion   to  which   his  reasoning  leads.     He   will 


180     .  THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

probably  argue  that  although  the  church  became  so 
corrupt  that  God  would  no  longer  acknowledge  it  as 
his,  yet  there  were  righteous  individuals  whose 
authority  was  not  revoked,  and  who  therefore  were 
still  authorized  to  officiate  and  confer  authority  upon 
others. 

Very  well,  if  this  view  be  accepted  as  the  correct 
one — and  to  which  we  shall  not  object — the  rule, 
when  applied  to  the  case  of  the  first  Christians,  will 
prove  beyond  question  or  doubt  that  the  authority  to 
administer  the  ordinances  of  the  Gospel  remained 
with  the  church,  and  remaining,  its  ordinances  could 
be  administered  and  the  church  perpetuated. 

That  Christianity  has  been  transmitted  to  us  from 
the  times  of  the  apostles  is  historically  true.  That  it 
has  been  more  or  less  corrupted  cannot  be  denied; 
nor  is  this  a  matter  of  astonishment.  A  stream  whose 
waters  are  sparkling  and  pure  at  the  fountain-head 
may  be  tinged  or  discolored  more  or  less  because  of 
the  loose  character  of  the  soil  through  which  it  may 
flow  on  its  journey  to  the  sea;  but  as  it  continues  to 
flow  it  is  purified,  and  again  becomes  as  clear  and 
pure  as  when  first  it  gushed  from  its  rocky  source.  So 
with  the  Church  of  Christ. 

How  is  it  to-day?  Perhaps  at  no  period  of  her 
history  has  the  Church  of  Christ  been  characterized 
by  such  unquestionable  deeds  of  charity  and  undoubt- 
ed personal  purity  as  at  the  present  time. 

The  claim,  then,  that  all  authority  conferred  by 
Christ  and  the  apostles  was  lost,  and  that  no  man 
possessed  it  until  Joseph  Smith  received  it  back  from 
heaven,  is  too  absurd  to  be  seriously  considered  for  a 
single  moment. 

The  idea  that  Christ  built  his  church  upon  a  '*sure 


THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM      181 

foundation"  and  promised  that  "the  gates  of  hell 
should  not  prevail  against  it,"  and  yet  leave  it  with- 
out the  means  of  self-perpetuation  and  self-f)urifica- 
tion  is  altogether  unbecoming  the  character  and 
dignity  and  wisdom  of  the  great  Architect  and  Mas- 
ter-builder. 

No  new  revelation  is  necessary,  then,  in  order  to 
minister  in  Gospel  ordinances.  A  reformation,  not 
a  restoration  by  means  of  a  new  revelation,  is  what 
the  church  needed,  and  the  reformation  came,  and 
came  to  stay. 

This  boastful,  arrogant  claim  is  thus  shown  to  have 
not  the  shadow  of  ^support  in  either  the  facts  of 
Scripture,  history  or  rea^pu,  and  cannot,  therefore, 
be  true,, 


CHAPTER  XX. 

*•  A  MARVELOUS  WORK  AND  A  WONDER." 

A  marvelous  work  and  a  wonder — An  untenable  claim— From  Presi- 
dent Blair — His  comments  on  Isaiah  29 — Mr.  Kelley's  points  of 
identity — Ariel — Old  and  new — Book  to  be  taken  out  of  the 
ground. 

Having  shown  that  there  exists  no  necessity  for  a 
new  revelation  to  restore  authority  which  had  never 
been  lost,  and  that  the  entire  claim  urged  by  Latter 
Day  Saints  as  an  apology  for  the  appearance  of  the 
Book  of  Mormon  is  based  upon  an  assumed  promise, 
we  might  here  dismiss  the  entire  question ;  but  as  the 
scriptural  arguments  advanced  by  the  Saints  to  prove 
the  Book  of  Mormon  a  divine  revelation  are  wholly 
untenable,  I  shall  now  proceed  to  show  the  utter 
fallacy  of  the  positions  assumed. 

In  pursuance  of  this  pleasant  task  I  shall,  as  here- 
tofore, let  good  Mormon  authorities  state  the  prem- 
ises upon  which  they  predicate  their  arguments. 

In  a  published  sermon  by  President  W.  W.  Blair, 
delivered  at  Laomi,  Iowa,  Nov.  27,  1892,  on  the  Book 
of  Mormon,  from  the  text,  *'  A  Marvelous  Work  and 
a  Wonder,"  he  presents  the  view  uniformly  enter- 
tained by  Latter  Day  Saints  respecting  the  *' coming 
forth  of  the  Book  of  Mormon,"  as  the  favorite 
phrase  runs  with  them,  and  endeavors  to  show  how 
perfectly  the  29th  chapter  of  Isaiah  sustains  their 
contention.  Elder  Blair  was  considered  one  of  the 
most  scholarly  and  eloquent  men  in  the  church,  and 

(182) 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      183 

this,   it  may  be  remarked,   was   one   of   his   favorite 
topics. 

Although  lengthy  quotations  are  not  considered 
just  the  proper  thing,  and  are  sometimes  tedious,  yet 
on  occasions  like  this  we  regard  it  as  quite  necessary, 
in  order  that  no  dispute  may  arise  respecting  the 
premise  upon  the  correctness  of  which  the  entire 
argument  depends.  I  wish  to  call  the  reader's  atten- 
tion to  the  ingenious  manner  in  which  Elder  Blair 
sandwiches  in  his  own  ideas  (in  brackets),  in  order 
to  give  the  proper  tone  and  coloring  to  the  passage 
necessary  to  the  maintenance  of  his  peculiar  views, 
lie  begins  by  saying: 

''  I  will  read  a  portion  of  Holy  Writ  that  is  a  prom- 
ise and  a  prophecy  concerning  an  extraordinary  work 
—a  work  that  God  decreed  to  establish  and  carry 
forward  in  these  latter  days. 

"I  do  not  expect  to  exhaust  the  subject  that  stands 
revealed  in  the  chapter,  but  to  simply  present  some 
of  its  salient  points  and  bring  from  other  portions  of 
Scripture,  as  also  from  history,  evidences  that  the 
work  which  is  here  described  has  been  begun,  and 
that  it  is  being  carried  forward,  all  in  fulfillment  of 
this  word  of  prophecy.  I  commence  at  the  ninth 
verse  of  the  twenty-ninth  chapter  of  Isaiah: 

"  *  Say  yourselves  and  wonder;  cry  ye  out,  and  cry: 
they  are  drunken,  but  not  with  wine;  they  stagger, 
but  not  with  strong  drink.  [They  have  partaken  of 
the  cup  of  Mystery  Babylon].  For  the  Lord  hath 
poured  out  upon  you  the  spirit  of  deep  sleep,  and 
hath  closed  your  eyes :  the  prophets  and  your  rulers, 
the  seers  hath  he  covered.' 

''You  will  notice  that  it  is  a  peculiar  work  that  is 
in  contemplation.     .     .     . 


184       THE  DOCTRINES  AXD  DOGMAS  OF  MOEMONISM 

*'  'And  the  vision  of  all  [that  is,  of  these  seers  and 
rulers,  and  prophets]  is  become  unto  you  as  the 
words  of  a  book  that  is  sealed,  which  men  delivered 
to  one  that  is  learned,  saying,  Eead  this,  I  pray  thee; 
and  he  saith,  I  cannot;  for  it  is  sealed:  and  the  book 
is  delivered  to  him  that  is  not  learned,  saying,  Read 
this,  I  pray  thee;  and  he  saith,  I  am  not  learned. 
Wherefore  the  Lord  said  [here  comes  the  promise] , 
Forasmuch  as  this  people  draw  near  me  with  their 
mouth,  and  with  their  lips  do  honor  me,  but  have 
removed  their  hearts  far  from  me,  and  their  fear 
towards  me  is  taught  by  the  precepts  of  men:  there- 
fore, behold,  I  will  proceed  to  do  a  marvelous  work 
among  this  people,  even  a  marvelous  work  and  a 
wonder:  for  the  wisdom  of  their  wise  men  shall  per- 
ish, and  the  understanding  of  their  prudent  meu  shall 
be  hid.  [Mark  you;  this  relates  to  matters  of  relig- 
ion; that  is,  it  pertains  to  the  government  of  God. 
These  wise  and  prudent  are  the  professedly  wise 
teachers  of  religion].  Woe  to  them  that  seek  deep 
to  hide  their  counsel  from  the  Lord,  and  their  works 
are  in  the  dark,  and  they  say,  Who  seeth  us?  and  who 
knoweth  us?  Surely  your  turning  of  things  upside 
down  shall  be  esteemed  as  the  potter's  clay  [you  see 
by  this  that  religious  matters  are  then  wrong  side  up ; 
are  in  a  confused  state]  :  for  shall  the  work  say  of 
him  that  made  it,  He  maketh  me  not?  or  shall  the 
thing  framed  say  of  him  that  framed  it,  He  hath  no 
understanding?  Is  it  not  yet  a  very  little  while  [that 
is,  a  little  while  after  God  commences  this  marvelous 
work  and  a  wonder],  and  Lebanon  [Palestine]  shall 
be  turned  into  a  fruitful  field,  and  the  fruitful  field 
shall  be  esteemed  as  a  forest?  And  in  that  day 
[when  God  turns  Lebanon  into  a  fruitful  field]  shall 


THE  DOCTRINES  AXD  DOGMAS  OF  MOBMOXISM      185 

the  deaf  hear  the  words  of  the  book,  and  the  eyes  of 
the  bliud  shall  see  out  of  obscurity  and  out  of  dark- 
ness. The  weak  also  shall  increase  their  joy  in  the 
Lord  [and  why?  Manifestly  for  the  reason  that  God 
just  then  set  his  hand  to  do  this  marvelous  work  and 
a  wonder],  and  the  poor  among  men  shall  rejoice  in 
the  Holy  One  of  Israel.  [They  rejoice  because  they 
receive  the  '  marvelous  work  and  a  wonder '  that  the 
Holy  One  of  Israel  hath  established] ....  They 
also  that  erred  in  spirit  shall  come  to  understanding, 
and  they  that  murmured  shall  learn  doctrine.' 

"  I  have  read  this  chapter  and  made  these  explana- 
tions that  you  may  see  the  scope,  at  least  in  the  out- 
lining, of  what  we  propose  by  the  blessing  of  God  to 
present  to  you  in  our  endeavor  to  prove  that  the 
Church  of  Jesus  Christ  of  Latter  Day  Saints  is  not 
a  man-made  church,  but  that  it  was  founded  in  the 
wisdom  of  God."  (Pages  1,  2). 

After  referring  to  Joseph  Smith's  vision,  finding 
the  plates,  and  translating  the  Book  of  Mormon, 
Elder  Blair  asks: 

'*Is  not  this  the  book  described  in  the  29th  chapter 
of  Isaiah,  the  words  of  which  were  delivered  to  one 
that  is  learned  for  him  to  read,  but  he  could  not?" 

Commenting  on  the  same  chapter,  Mr.  Kelley 
makes  the  following  argument: 

'*The  points  of  identity  between  the  predictions  as 
found  in  the  twenty-ninth  chapter  of  Isaiah  and  their 
fulfillment  in  the  revelation  of  the  Book  of  Mormon, 
as  the  '  book  that  is  sealed '  of  verse  eleven,  .  .  . 
are  many  and  most  wonderfully  striking." 

He  then  proceeds  to  give  them  as  follows : 

*'  (1)  A  certain  people  was  to  be  unto  the  Lord  '  as 
Ariel.'     .     .     .     Accepting  that  'Ariel'  proper   was 


186       THE  DOCTUIXES  AXD  DOGMAS  OF  M0EM0XIS2I 

the  city  or  people  where  David  dwelt,  Jerusalem,  then 
the  jDeople  who  were  to  be  unto  the  Lord  '  as  Ariel ' 
were  to  dwell  elsewhere,  become  great,  and  constitute 
a  new  'lion  of  God,'  or  dwell  as  around  *  the  hearth 
of  God.'  .  .  .  The  Margin  reads,  *  Woe  to  Ariel, 
to  Ariel  of  the  city  where  David  dwelt. '  So  we  have 
presented  in  these  texts  what  may  be  termed  an  old 
and  a  new  '  Ariel.'  A  comparison  between  two.  The 
reading  is,  '  It  shall  be  unto  me  as  Ariel. 

"  (2)  This  new  '  Ariel '  after  becoming  great  was  to 
be  *  camped  against,'  besieged,  and  'forts'  raised 
against  it.  It  was  to  be  '  brought  down,'  and  '  speak 
out  of  the  ground.'  '  Thy  speech  shall  be  low  out  of 
the  dust,'  as  one  that  has  a  familiar  spirit  'out  of 
the  ground.'  'Thy  speech  shall  whisper  out  of  the 
dust.'  (Y.  4.) 

"By  reason  of  the  great  destruction  which  would 
eventually  be  sent  upon  this  people,  it  is  said  their 
'  strangers  '  and  '  terrible  ones  '  would  be  like  '  small 
dust '  and  as  '  chaff  that  passeth  away.'  (v.  5.)  Dis- 
sension, conflict,  war,  'thunder,'  'storm,'  'earth- 
quake,' '  tempest,'  and  the  '  flame  of  devouring  fire,' 
were  to  unite  as  the  wrath  of  God  to  bring  about  their 
utter  destruction.   (V.  6.) 

"Now,  the  only  way  that  a  people  could  '  speak  out 
of  the  ground,'  or  'whisper  out  of  the  dust'  to  in- 
telligent mortals,  in  fulfillment  of  this  prediction, 
would  be  that  their  history  should  be  written  at  some 
period  in  the  day  of  their  power  and  pros^Derity,  and 
it  become  lost,  rest  in  mute  silence  among  their  for- 
mer habitations  or  desolations,  since  their  '  terrible 
ones  '  became  as  the  '  chaff  that  passeth  away,'  and  be 
discovered  and  brought  to  light  by  some  means  or 
other  '  out  of  the  ground,'  to  be  read  by  an  intelligent 


THE  DOCTRINES  AXD  DOGMAS  OP  MORMOSISAf      187 

world  that  knew  not  of  them.  Such  a  histoiT  is 
clearly  indicated  in  verse  11,  as  the  '  vision  of  all  ' 
which  was  to  become  as  the  *  words  of  a  book  that  is 
sealed,'  and  to  be  of  special  notice  and  importance  at 
the  time  of  its  revealment.'  Such  are  the  claims  set 
forth  in  the  Sealed  Book,  or  Book  of  Mormon." 
(Presidenc}^  and  Priesthood,  pages  197,  198,  199.) 

Thus  it  will  be  seen  that  the  advocates  of  Mormon 
hierarchy  regard  the  29th  chapter  of  Isaiah  as  being  a 
prophecy  whose  direct  accomplishment  is  found  in  the 
"coming  forth  of  the  Book  of  Mormon,"  and  the 
establishment  of  the  "  marvelous  work  and  a  won- 
der"— Mormonism. 

The  reader  cannot  have  failed  to  notice  the  inge- 
nuity of  these  giants  of  Mormon  theology  in  the  pre- 
sentation of  their  case.  President  Blair  is  careful  to 
create  the  impression  that  the  "book"  of  Isaiah's 
prophecy  came  forth  at  the  exact  period  predicted, 
that  is,  when  the  religious  world  was  all  "wrong  side 
up" — in  a  "state  of  confusion"  and  "hopeless 
division."  In  fact  the  whole  chapter  "relates  to 
matters  of  religion,"  and  "these  wise  and  prudent 
are  the  professedly  wise  teachers  of  religion,"  in  our 
own  times.  Then  after  referring  to  the  "book" 
which  Isaiah  is  supposed  to  declare  shall  be  taken 
"out  of  the  ground,"  Elder  Blair,  in  a  tone  of  exult- 
ant triumph,  asks: 

"  Is  not  this  the  book  described  in  the  29th  chapter 
of  Isaiah?" 

In  my  analysis  of  this  chapter,  I  shall  be  able  to 
show  most  conclusively  that  Isaiah  has  no  reference, 
whatever,  to  any  book  which  should  be  taken  "  out  of 
the  ground,"  or  anywhere  else;  not  even  from  Joseph 


188       TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Smith's  fertile  brain,    whence  the  Book  of  Mormon 
unquestionably  had  its  origin. 

Mr.  Kelley  points  out  several  "  points  of  identity  " 
between  the  **  predictions  of  Isaiah,"  and  their  ful- 
fillment in  the  '*  revelation  of  the  Book  of  Mormon," 
which  have  no  existence  save  only  in  the  mind  of  one 
imbued  with  the  spirit  of  Mormon  theology. 


CHAPTER  XXI. 

**THE   LAND     SHADOWING   WITH   WINGS" — IS   IT    NORTH 
AND    SOUTH   AMERICA  ? 

The  land  shadowing  with  wings— Is  it  North  and  South  American- 
Common  ground— Ariel  is  Jerusalem— It  shall  be  as  Ariel— The 
Ariel  of  the  West— A  raceexterminated— Their  History —The  land 
shadowing  with  wings  is  Egypt,  not  America— Views  of  Ira 
Maurice  Price,  Ph.  D. 

The  29th  chapter  of  Isaiah,  which  is  believed  by  the 
Saints  to  contain  a  prediction  concerning  the  Book 
of  Mormon,  begins  by  pronouncing  a  *' woe  "  upon 
Jerusalem,  thus:  ''  Woe  to  Ariel,  to  Ariel,  the  city 
where   David  dwelt."  (V.  1.) 

In  harmony  with  all  scholars  of  eminence,  Mr. 
Kelley,  as  we  have  seen,  takes  the  ground,  as  do  all 
the  leading  minds  among  the  Saints,  that  Ariel  here 
means  Jerusalem,  as  shown  from  the  fact  that  it  was 
*'the  city  where  David  dwelt," — was  the  capital  city 
of  the  people  of  Israel.     (See  2  Sam.  5 :  5-7.) 

To  begin  with,  then,  we  stand  upon  common 
ground  respecting  the  application  of  the  word  Ariel — 
Ariel  is  Jerusalem.  This  furnishes  the  key  by  which 
we  may  unlock  the  door  that  shall  lead  out  into  the 
open  sunlight  of  truth. 

''Woe  to  Ariel,  to  Ariel,  the  city  where  David 
dwelt;  add  ye  year  to  year;  let  them  kill  sacrifices. 
Yet  I  will  distress  Ariel,  and  there  shall  be  heaviness 
and  sorrow.  And  it  shall  be  unto  me  as  Ariel." 
(Verses  1  and  2.) 

(189) 


190       TEE  DOCTRIXES  AXD  DOGMAS  OF  2rORMOXISM 

According  to  this  reading  a  comparison  is  here  in- 
troduced between  Ariel,  or  Jerusalem,  and  some 
other  land  or  people,  who  should  become  unto  the 
Lord  AS  Ariel.  Where  is  this  land?  Who  are  the 
people  here  described?  These  are  very  important 
questions  in  Mormon  theology,  and  so  Mr.  Kelley  con- 
cludes that,  "We  have  presented  in  these  texts 
what  may  be  termed  an  old  and  a  new  Ariel." 

As  it  was  with  the  '*  old  Ariel,"  so  shall  it  be  with 
the  new.  To  locate  the  land  of  this  new  Ariel — this 
new  Jerusalem — is  a  labor  of  love  very  dear  to  the 
hearts  of  all  Latter  Day  Saints,  for  the  reason  that 
everything  Mormon  depends  upon  it. 

"Woe  to  the  laud  shadowing  with  wings,  which  is 
beyond  the  rivers  of  Ethiopia."    (Isa.  18:  1.) 

This  prophecy,  according  to  Mormon  exegesis,  re- 
lates to  North  and  South  America,  which  lie  between 
the  world's  two  great  oceans,  expanded  like  the 
"  shadowing  wings  "  of  some  great  tropic-bird. 

Even  the  character  of  the  government  which  should 
finally  prevail  in  "  the  land  shadowing  with  wings" 
is  supposed  to  be  indicated.  The  great  American 
eagle,  whose  wide-spread,  "  shadowing  wings  "  in  our 
coat-of-arms,  representing  the  escutcheon  of  Ameri- 
can liberty,  is  supposed  to  have  been  foreseen  by  the 
prophet. 

Upon  the  land  "  shadowing  with  wings,  "  or  Amer- 
ica, the  "New  Ariel"  of  Mr.  Kelley's  imagination  is 
located. 

The  Ariel  of  the  West,  according  to  this  view,  must 
share  the  fate  of  the  Ariel  of  the  East,  that  is,  it 
must  be  "  brought  down  "  by  a  powerful  foe,  and 
should,  like  a  familiar  spirit,  "speak  out  of  the 
ground."     This  can  only  be  accomplished,    we    are 


THE  DOCTRINES  AND  DOGMAS  OF  MO R MONISM      191 

told,  by  means  of  a  written  history,  concealed  for 
ages,  but  at  last  brought  to  light  by  miraculous 
power. 

The  Book  of  Mormon,  it  must  be  borne  in  mind, 
professes  to  contain  the  "written  history"  of  this 
new  Ariel.  The  "Nephites  "  were  a  people  '*  terrible 
from  their  beginning  hitherto"  (Isa.  18:  2),  but  were 
exterminated  by  their  more  wicked  brethren,  the 
"Lamanites,"  about  A.  D.  420. 

The  account  of  this  war  of  extermination,  together 
with  their  forms  of  religion,  was  written  on  metallic 
plates,  brass  and  gold,  and  were  concealed  by  Moroni, 
one  of  the  Nephite  prophets,  and  the  only  survivor  of 
his  race,  and  were  finally  discovered  and  translated  by 
Joseph  Smith,  in  fulfillment  of  the  29th  chapter  of 
Isaiah. 

This  theory,  it  must  be  confessed,  is  indeed  fine; 
and  if  the  theory  is  sustained  by  the  facts,  it  amounts 
to  a  very  strong  presumption  in  favor  of  Mormonism. 
But  if  the  facts  are  oijposed  to  the  theory,  then  the 
whole  argument  breaks  down,  and  Joseph  Smith 
stands  revealed  an  impostor  and  the  Book  of  Mor- 
mon a  fraud. 

Will  the  theory  bear  the  test  of  truth?  We  shall 
see. 

If  the  country  described  in  Isaiah  18:  1,  as  "the 
land  shadowing  with  wings,"  be  America,  and  if  the 
29th  chapter  relates  to  events  that  were  to  transpire 
on  this  continent,  and  which,  as  a  matter  of  fact,  did 
take  place  as  predicted,  then  all  candid  people  will 
readily  concede  the  fact  that  the  Book  of  Mormon  is 
probably  true. 

But  if  the  "land  shadowing  with  wings"  is  shown 
to  be  not  the  land  of  America,  but  some  other  land. 


192       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

and  if  it  shall  transpire  that  the  events  described  in 
the  29th  chapter  of  Isaiah  relate  not  to  the  people  of 
ancient  America,  but  to  the  people  of  Israel,  then  the 
Book  of  Mormon  cannot  be  true,  and  Latter  Day 
Saints  should  frankly  admit  the  fact,  confess  their 
error,  and  openly  renounce  the  heresy. 

Is  America  the  land  shadowing  with  wings?  Let  us 
see. 

"  Woe  to  the  land  shadowing  with  wings  which  is 
beyond  the  rivers  of  Ethiopia.''^ 

The  land  here  described  lies  beyond  the  rivers  of 
Ethiopia  from  Palestine,  where  the  prophet  resided. 
What  direction  is  Ethiopia  from  Jerusalem?  Directly 
souths  as  may  be  seen  by  any  good  map  of  Africa. 
The  "rivers  of  Ethiopia"  are  the  rivers  of  Africa, 
the  Nile  and  its  tributaries.  Hence,  the  land  de- 
scribed is  Egypt,  not  America.  In  further  proof  of 
this  we  read : 

**  And  it  shall  come  to  pass  in  that  day,  that  the 
Lord  shall  hiss  for  the  fly  that  is  in  the  uttermost  part 
of  the  rivers  of  Egypl^  and  for  the  bee  that  is  in  the 
land  of  Assyria."    (Isa.  7:  18.) 

Perhaps  a  more  accurate  rendering  of  the  passage 
in  question  would  be:  *'  Woe  to  the  land  of  the  rus- 
tling of  wings."  Concerning  this,  and  in  answer  to 
questions  relative  to  this  and  other  Scriptures,  Ira 
Maurice  Price,  Ph.  D.,  Associate  Professor  of  Semitic 
Languages  and  Literatures  in  the  University  of  Chica- 
go, says: 

"  '  The  land  of  the  rustling  of  wings  '  is  Egypt,  full 
of  buzzing  flies,  gnats,  etc.,  and  the  last  passage 
[Isa.  7:  18,  quoted  above,]  compared  with  hosts  of 
warriors  of  Egypt  and  Ethiopia.     *  Beyond  the  rivers 


THE  DOCTIilXES  AND  DOGMAS  OF  MORMONISM      193 

of  Ethiopia,'  i.  e.,  extending  southward  even  through 
and  beyond  Ethiopia  to  remotest  lands." 

Confirmatory  of  this  view,  the  character  of  the 
**woe"  pronounced  in  the  18th  chapter  is  thus 
described : 

*'  Like  as  my  servant  Isaiah  hath  walked  naked 
and  barefoot  three  years  for  a  sign  and  wonder 
upon  Egypt  and  upon  Ethiopia;  so  shall  the  king  of 
Assyria  lead  away  the  Egyptians  prisoners,  and  the 
Ethiopians  captives,  young  and  old,  naked  and  bare- 
foot."   (Isa.  20:  3,4.) 

It  is  thus  shown  to  be  simply  impossible  that  Amer- 
ica can  be  "the  land  shadowing  with  wings,"  for  the 
very  cogent  reason  that  the  land  thus  described  lies 
SOUTH  of  Palestine,  while  America,  as  every  school- 
boy knows,  is  directly  west. 

No  amount  of  sophistry  or  special  pleading  can 
change  the  facts  of  geography  involved  in  this  ques- 
tion, and  so  all  this  fine-spun  theory,  together  with 
the  fabric  reared  upon  it,  falls  to  the  ground  a  hope- 
less mass  of  ruin,  never  again  to  be  reconstructed. 
13 


CHAPTER   XXII. 

THE    BOOK    THAT    IS    SEALED. 

The  book  that  is  sealed— Isaiali,  chapter  twenty-nine — ^The  words  of 
a  book — Presented  to  Prof.  Charles  Anthon — A  woe  pronounced 
against  Jerusalem — The  city  where  David  dwelt — Inspired  trans- 
lation— Different  rendering  of  Isaiah  twenty-nine — Quotation 
from — Comments — A  safe  rule — Isaiah  twenty-nine  relates  to  the 
destruction  of  Jerusalem — Ten  propositions — No  prophecy  con- 
cerning a  book — A  question  of  exegesis  and  history — The  prophecy 
of  Isaiah  concerning  the  destruction  of  Jerusalem  literally  ful- 
filled— Revolt  of  the  ten  tribes— Israel  and  Judah— The  Assyrian 
captivity — A  strange  work. 

"  i^ND  the  vision  is  all  become  unto  you  as  the  words 
of  a  book  that  is  sealed."  (Isaiah  29:  11.) 

Having  disposed  of  that  part  of  the  argument 
which  is  based  upon  the  eighteenth  chapter  of  Isaiah, 
let  us  now  return  to  a  consideration  of  the  twenty- 
ninth  chapter. 

As  already  shown,  the  Saints  believe  that  the 
"book  that  is  sealed,"  mentioned  at  the  eleventh 
verse  of  this  chapter,  has  direct  reference  to  the  Book 
of  Mormon. 

When  Joseph  Smith  had  transcribed  some  of  the 
*'  caractors  "  said  to  be  found  on  the  plates,  he  trans- 
lated a  part  of  them  and  gave  them  to  Martin  Harris, 
a  farmer  of  limited  attainments,  with  instructions  to 
call  upon  Professor  Charles  Anthon,  of  New  York, 
and  see  if  he  could  read  them.  '*  Harris  carried  out 
his  instructions."  Handing  the  transcript  to  the 
Professor,  with  a  request  to  read  it,  he  is  represented 
as  saving  he  could  not  translate  them,  but  if   he   had 

(194) 


THE  DOCTIilXES  AXD  DOGMAS  OF  MORMQXISM 


195 


the  phites  he  might  be  able  to  do  so.  Upou  being 
informed  that  "  a  part  of  the  plates  were  sealed,"  the 
Professor  replied,  **  I  cannot  read  a  sealed  book." 

How  beautifully  this  story  seems  to  fit  the  case. 
Isaiah  says  the  ''words  of  a  book,"  not  the  book, 
were  "delivered  to  one  that  is  learned,"  but  he  could 
not  read  them;  while  the  "  book  "  was  "delivered  to 
him  that  is  not  learned,"  who  should  be  able  to  read 
it. 

The  most  distinguished  Professor  of  Semitic  Lan- 
guages of  that  day  could  not  decipher  the  "words" 
of  the  book,  but  the  entire  book  was  read— translated 
by  a  man  so  lamentably  ignorant  of  even  his  mother 
tongue  that  he  could  not  correctly  spell  the  simply 
word  character.*  How  supremely  ridiculous  and 
absurd ! 

Perhaps  it  is  unfortunate  that  I  should  have 
referred  to  this  fact,  for  the  proverbial  illiteracy  of 
the  boy  prophet  is  one  of  the  stock  arguments  em- 
ployed to  prove  the  "  marvelous  work  and  a  wonder  " 
to  be  of  God.     But  we  shall  see  about  this  later. 

If  these  "  plates  "  were  written  in  Egyptian,  Arabic, 
Assyrian  and  Aramaic,  and  were  translated  by  a  man 
wholly  ignorant  of  these  languages,  it  would  amount 
to  an  argument  absolutely  unanswerable;  and  this  is 
exactly  what  it  is  claimed  has  been  done. 

Upon  the  truthfulness  of  this  claim  depend  the 
veracity  of  the  Book  of  Mormon  and  the  prophetic 
character  of  Joseph  Smith,  its   pretended  translator. 

If  these  signs  or  letters  are  not  "the  true  charac- 
ters," if  they  shall  prove  to  be  but  a  clumsy  effort  to 
deceive,  then  we  have  in  this  act  exhibited  an  amount 
of  that  modern  commodity  known  as  "  cheek  "  which 
stands  without  a  parallel  in  the  annals  of  all  time. 


196       THE  DOCTRIXES  AXD  DOGMAS  OF  MOEMONISM 

The  fact  is,  the  twenty-ninth  chapter  of  Isaiah 
bears  no  more  relation  to  the  Book  of  Mormon  or  the 
inhabitants  of  pre-historic  America  than  does  Homer's 
Iliad  to  the  aboriginal  inhabitants  of  Australia  or  the 
nomadic  tribes  of  Asia. 

If  the  prophecy  of  this  chapter  does  not  apply  to 
America  and  its  former  inhabitants,  to  what  or  to 
whom  does  it  have  reference?  It  related  to  Jerusa- 
lem and  the  children  of  Israel,  as  we  shall  show  most 
conclusively. 

That  the  '*  woe,"  or  calamity,  predicted  of  Ariel 
relates  to  Jerusalem,  perhaps  all  are  agreed;  but  in 
order  that  no  possible  disagreement  may  arise  respect- 
ing this  primal  question,  the  following  is  introduced 
in  its  support: 

"  In  Hebron  he  reigned  over  Judah  seven  years  and 
six  months;  and  in  Jerusalem  he  reigned  thirty  and 
three  years  over  all  Israel  and  Judah."   (2  Sam.  5:  5.) 

David  took  the  city  from  the  Jebusites  about  the 
year  1043  B.  C.  After  this  it  was  called  Zion,  or  "the 
city  of  David  "  (verse  7),  and  here  the  warrior-king 
continued  to  dwell  till  the  day  of  his  death.  This 
removes  all  doubt  as  to  the  fact  that  "Ariel"  is 
Jerusalem,  "  the  city  where  David  dwelt." 

Joseph  Smith's  "  Inspired  Translation"  makes  this 
point  stronger,  if  possible,  than  does  the  Common 
Version.  In  this  translation  of  the  Bible  it  is  no 
unusual  thing  to  find  verses  added,  and  in  many 
instances  entire  chapters  are  manufactured  out  of 
whole  cloth  and  added  to  the  word  of  God.  But  as 
we  design  devoting  a  chapter  to  this  subject  we 
dismiss  it  for  the  present  with  a  mere  reference  to 
the  fact  that  in  both  the  Old  and  New  Testaments  the 


THE  DOCTBIXES  AXD  DOGMAS  OF  MORMOXISM      197 

authorized  texts  are  changed  to  suit  the  fancy  of  the 
*' translator  !  " 

That  Joseph's  translation  confines  this  prophecy  to 
Jerusalem  and  her  people  will  clearly  appear  as  we 
proceed.  Had  Mr.  Kelley  consulted  Joseph's  "In- 
spired Translation  "  and  governed  his  remarks  accord- 
ingly, he  could  not  have  given  expression  to  his 
theory  concerning  the  "  old  and  the  new  Ariel,"  for 
Joseph's  rendering  utterly  demolishes  the  very  foun- 
dation upon  which  his  theory  is  founded. 

Instead  of  making  a  comparison  between  Ariel  and 
some  people  who  should  become  unto  the  Lord  as 
Ariel,  ^.  e.,  the  extinct  races  of  America,  the  "new 
translation  "  lays  the  whole  scene  of  the  prophecy  at 
Jerusalem. 

In  order  to  a  correct  understanding  of  the  purport 
of  this  so-called  translation,  let  us  substitute  Jerusa- 
lem for  Ariel,  as,  meaning  the  same,  they  may  be 
used  interchangeably,  and  it  will  read  thus: 

"Woe  to  Jerusalem,  to  Jerusalem,  the  city  where 
David  dwelt?  Add  ye  year  to  year,  let  them  kill  sac- 
rifices. Yet  I  will  distress  Jerusalem,  and  there  shall 
be  heaviness  and  sorrow ;  for  thus  hath  the  Lord  said 
unto  me.  It  shall  be  unto  Jerusalem ;  that  I  the  Lord 
will  camp  against  her  round  about,  and  will  lay  siege 
against  her  with  a  mount,  and  I  will  raise  forts 
against  her. 

"And  she  shall  be  brought  down,  and  shall  speak 
out  of  the  ground,  and  her  speech  shall  be  low  out  of 
the  dust;  and  her  voice  shall  be  as  of  one  that  hath 
a  familiar  spirit,  out  of  the  ground,  and  her  speech 
shall  whisper  out  of  the  dust."  (I.  T.,  Isa.  29:  1-4). 

Thus  it  may  be  seen  that  the  "woe"  relates  to 
Jerusalem,  and  to  Jerusalem  only. 


198       THE  DOCTRINES  AXD  DOGMAS  OF  MOEMONISM 

If  the  argument  be  made  that  the  "  speaking  out  of 
the  ground,"  and  **  whispering  out  of  the  dust," 
refer  to  the  "written  history"  of  the  people  upon 
whom  the  predicted  calamity  should  fall;  and  if  this 
"book,"  mentioned  in  verse  11,  is  to  betaken  "out 
of  the  ground,"  then  the  book  containing  such 
written  history  must  be  discovered  in  the  region 
where  the  calamity  occurred.  As  this  particular 
"woe"  relates  to  Jerusalem  and  her  people,  the 
Book  of  Mormon  cannot  be  the  "book"  described. 

The  Saints  believe  that  the  "  coming  forth  of  the 
Book  of  Mormon,"  as  they  term  it,  completely  and 
most  perfectly  fulfills  this  prophecy  in  every  minute 
particular.  If  it  does,  then  the  Saints  are  right,  and 
the  Book  of  Mormon  is  true;  but  if  they  are  wrong 
in  their  exegesis,  the  book  cannot  be  a  revelation 
from  God. 

The  advocates  of  Mormonism  are  persistent  in 
urging  that  "no  prophecy  of  the  Scripture  is  of  any 
private  interpretation.^^    (2  Pet.  1:  20). 

The  rule  is  a  good  one  and  perfectly  safe.  Keep- 
ing this  rule  in  view  let  us  inquire:  Does  the  Book  of 
Mormon  contain  an  account  of  the  land  and  people 
upon  whom  this  calamity  is  pronounced?  If  so,  then 
it  must  give  an  account  of  the  overthrow  and  desola- 
tion of  Jerusalem,  and  the  captivity  of  the  people  of 
Israel.  This  conclusion  is  inevitable,  for  the  reason 
that  no  other  people  are  descynhed  in  Isaiah's  proph- 
ecy. 

But  if  the  book  does  not  describe  the  desolation  of 
Jerusalem,  but  a  people  quite  distinct  from  the  Jews 
and  upon  the  American  continent,  then  it  is  per- 
fectly clear  that  there  can  be  no  connection  between 


THE  DOCTRINES  AXD  DOGMAS  OF  MOEMOXISAT      lUD 

this  prophec}'  and  the  events  described   in  the  Book 
of  Mormon. 

The  "Inspired  Translation"  being  the  witness, 
every  prediction  made,  and  every  event  which  tran- 
spired, had  direct  reference  to  Jerusalem  and  her  dis- 
obedient people,  together  with  the  "  multitude  of  all 
the  nations  "  that  should  "fight  against  Mount  Zion," 
and  could,  therefore,  have  no  possible  reference  to 
an  extinct  race  of  men  upon  this  or  any  other  conti- 
nent. There  can  be  no  reasonable  excuse  oifered, 
nor  any  intelligent  reason  given,  for  the  transfer  of 
the  scene  of  this  prophecy  from  Palestine,  where  it 
clearly  belongs,  to  America,  where  it  as  certainly  was 
never  intended  to  apply.  In  order  to  emphasize  this 
point  and  render  it  plain  beyond  a  doubt,  let  us  item- 
ize the  events  predicted  in  the  order  in  which  they 
occur,  as  follows: 

1.  A  "woe"  is  pronounced  against  Jerusalem, 
"the  city  where  David  dwelt." 

2.  This  woe  was  to  be  the  direct  result  of  a  besieg- 
ing army:  "I  will  camp  against  thee  round  about, 
and  will  raise  forts  against  thee." 

3.  Jerusalem  shall  be  "brought  down,"  and 
utterly  destroyed. 

4.  Jerusalem,  after  she  is  "brought  down,"  shall 
"speak  out  of  the  ground,"  and  shall  "  whisper  out 
of  the  dust"    (verse  4). 

5.  The  "multitude  of  her  strangers"  shall  be 
very  numerous — "like  small  dust,"  the  particles  of 
which  cannot  be  numbered    (verse  5). 

6.  These  "  terrible  ones  "  shall  come  upon  them 
"  at  an  instant  suddenly"   (verse  5). 

7.  Jerusalem  should  be  visited   with  other   great 


200       THE  DOCTRINES  AXD  DOGMAS  OF  MOBMONISM 

calamities,  culminating  in  "  flames  of  devouring  fire" 
(verse  6). 

8.  "  The  multitude  of  all  the  nations  that  fight 
against  Jerusalem  "  should  finally  pass  away,  and  be- 
come *'  as  the  dream  of  a  night  vision"  (verses  7,  8). 

9.  The  condition  of  the  elewish  people  is  then 
described  as  "drunken,"  and  in  a  state  of "  deep 
sleep,"  their  '*  prophets,"  their  "rulers  and  their 
seers"  all  being  "  covered"  (verses  9,  10). 

10.  "  The  vision  of  all  " — the  prophets,  the  rulers, 
the  seers  and  the  people  alike — had  become  clouded, 
and  their  spiritual  perceptions  so  blunted  that  they 
could  no  more  "read"  he  handwriting  of  God  con- 
cerning their  future  than  they  could  read  the  words 
of  "  a  book  that  is  sealed."   (V.  11.) 

Thus,  by  ten  consecutive  steps — ten  material  and 
important  points  in  this  remarkable  prophecy — we 
have  reached  what  the  Saints  consider  the  vital  and 
most  important  point  in  the  whole  chapter,  namely, 
"  a  hook  that  is  sealed.''^ 

They  treat  this  as  a  prophecy  setting  forth  a  real, 
genuine  hooh  that  should  actually  and  really  be  taken 
out  of  the  ground.  Now,  I  am  about  to  make  a  state- 
ment that  may  astonish  them,  but  which  is  neverthe- 
less true,  and  that  statement  is  simply  this: 

I  affirm,  and  do  so  without  the  least  fear  of  success- 
ful contradiction,  that  the  twenty-ninth  chapter  of 
Isaiah  contains  no  prophecy  whatever  concerning  a 
^'book,''  much  less  that  3, ''sealed  book"  should,  at 
any  time,  or  by  any  person  or  persons,  be  taken  "  out 
of  the  ground." 

This  proposition  is  easily  understood,  containing 
no  ambiguity;  and  if  it  is  erroneous,  let  the  error 
be   shown.     Point  to   chapter   and   verse   containing 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      201 

a  prophecy  concerning  a  ''  book  "  to  "  come  forth  " 
at  any  time  or  in  any  place,  and  thus  silence,  once  for 
all,  every  opposition. 

But  aside  from  this,  suppose  we  proceed  to  ex- 
amine the  question  on  the  hypothesis  that  a  "  book" 
— a  real  book — was  actually  to  "come  forth"  out  of 
the  ground,  and  see  how  much  it  supports  the  claim 
made  for  the  Book  of  Mormon.  If  this  supposed 
book  is  to  be  understood  as  containing  the  written 
history  of  the  people  described  in  the  prophecy,  and 
was  to  be  taken  out  of  the  ground  in  the  locality 
where  the  events  predicted  were  to  transpire,  then  we 
cannot  escape  the  conclusion  that  the  "  book  "  must 
make  its  appearance  at  Jerusalem,  that  being  the  place 
designated,  and  not  in  America.  If  the  "three  wit- 
ness "  were,  according  to  the  "  Inspired  Translation," 
to  add  their  testimony  to  the  genuineness  of  the  book, 
then,  they,  too,  must  have  been  residents  of  Jerusa- 
lem, where  the  "  book  "  was  to  make  its  appearance. 

But  instead  of  this  the  plates  from  which  it  is 
claimed  Joseph  Smith  translated  the  Book  of  Mor- 
mon are  said  to  have  been  discovered  near  Palmyra, 
N.  Y.,  the  home  of  Martin  Harris,  one  of  the  "  three 
witnesses." 

If  the  Book  of  Mormon  contains  a  history  of  the 
destruction  of  "  Ariel,"  the  city  where  David  dwelt, 
in  Palestine,  how  came  that  history  to  be  deposited  in 
"  Indian  Hill,"  New  York?  Will  you  please  explain? 
"  But,"  you  reply,  "  we  do  not  claim  that  the  Book 
of  Mormon  gives  an  account  of  the  destruction  of 
Jerusalem,  but  of  another  people,  who  were  to  be 
unto  the  Lord  as  Ariel."  Very  well,  then,  accepting 
your  explanation,  the  Book  of  Mormon  cannot  be  the 
scaled  book   of  the  twenty-ninth  chapter  of  Isaiah, 


202       THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISAC 

the  words  of  which  were  to  be  given  to  "  him  that  is 
learned,"  for  the  very  cogent  reason  that  the  "  In- 
spired Translation,"  as  already  shown,  locates  the 
entire  scene  of  this  prophecy  at  Jerusalem. 

To  briefly  summarize,  the  "  Inspired  Translation  " 
describes  the  destruction  of  Jerusalem  and  the  deso- 
lation of  Palestine,  while  the  Book  of  Mormon  de- 
scribes a  series  of  wars  between  two  peoples,  the  des- 
olation of  the  entire  land  "northward  and  south- 
ward," and  the  final  extinction  of  the  more  civilized 
of  the  two  contending  races.  It  is  impossible,  then, 
that  the  Book  of  Mormon  could  have  "  come  forth  " 
in  fulfillment  of  a  prophecy  made  in  reference  to  a 
different  place,  and  a  different  people,  from  the 
place  and  people  described  by  the  Book  of  Mormon. 
It  seems  to  me  simply  impossible  that  the  Saints  can 
extricate  themselves  from  the  difficulty  in  which  these 
undeniable  facts  inevitably  place  them. 

If  Isaiah's  prophecy  had  its  fulfillment  in  what 
they  are  pleased  to  call  "the  coming  forth  of  the 
Book  of  Mormon,"  then  the  extraordinary  claims 
they  make  for  the  book  are  seemingly  valid,  and 
should  be  allowed.  But,  on  the  other  hand,  if  the 
facts  do  not  justify  the  conclusions,  then  surely  the 
Saints  ought  to  abandon  their  claim  for  the  divine 
origin  of  the  book,  and  account  for  its  existence  in 
some  other  way.  This  whole  matter,  then,  is  thus 
narrowed  down  to  a  question  of  exegesis  and  history. 

From  the  foregoing  summary  of  the  principal 
points  of  this  prophecy,  it  is  shown  most  conclusively 
that  the  prediction  of  every  event  is  made  of  Jerusa- 
lem and  her  people,  otherwise  the  "  Inspired  Transla- 
tion "  is  a  failure  and  a  fraud.  As  lovers  of  truth, 
and  as  fair  and  unbiased  students  of  prophecy  and 


THE  DOCTRIXES  AXD  DOGMAS  OF  MOEMONISM      20S 

Biblical  history,  we  are  forced  to  the  undeniable  con- 
clusion that  every,  line  of  this  wonderful  prophecy 
had  its  complete  accomplishment  in  the  subsequent 
history  of  the  Israelitish  people  in  the  utter  destruc- 
tion of  their  beloved  city  by  Nebuchadnezzar,  king 
of  Babylon,  some  588  years  before  our  era,  and  124 
years  after  the  prediction  was  made. 

That  these  are  facts,  not  mere  assertions,  we  shall 
now  endeavor  to  prove. 

Latter  Day  Saints  are  very  fond  of  quoting,  when 
testing  the  doctrines  and  faith  of  others,  the  following 
words  of  Isaiah:  "  To  the  law  and  the  testimony,  for 
if  they  speak  not  according  to  this  word,  it  is  because 
there  is  no  light  in  them."  (Isa.  8:  20.)  And  I  am 
quite  sure  they  cannot  object  if  we  apply  this  test  to 
their  interpretation  of  the  passage  under  considera- 
tion. 

Holding  the  advocates  of  this  view  to  the  rule  they 
prescribe  for  others,  let  us  now  proceed  to  a  very 
careful  consideration  of  the  facts  relative  to  the  ac- 
complishment of  this  remarkable  prophecy.  In  order 
to  a  correct  understanding  of  the  prediction,  it  will 
be  necessary  that  we  understand  the  condition  of  both 
Judah  and  Israel  at  the  time  the  prophet  wrote.  Ac- 
cording to  the  most  authentic  chronological  data, 
Isaiah  began  his  prophetic  career  in  the  last  year  of 
Uzziah's  reign,  about  758  years  B.  C,  and  "  prophe- 
sied during  the  space  of  about  forty-five  years." 
(Sacred  Biography  and  History,  by  Tiffany,  page  188.) 

At  this  time  "two  tribes,"  or  the  Jews,  dwelt  in 
Judah,  with  headquarters  at  Jerusalem,  while  the  ten 
tribes,  or  the  house  of  Israel,  occupied  the  land  of 
Israel,  with  Samaria  as  their  capital  city.  This  divi- 
sion among  the  descendants  of  Abraham  occurred   at 


204       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

the  time  of  the  revolt  in  the  days  of  Rehoboam,  in 
the  year  976,  B.  C,  or  two  hundred  and  eighteen 
years  before  Isaiah  began  to  prophesy. 

Let  us  now  take  our  stand  along  with  this  great 
prophet  at  Jerusalem,  the  place  of  his  residence,  and 
follow  his  prediction  closely.  The  first  thing  of  im- 
portance to  claim  our  attention  will  be  the  question, 
Of  whom  does  the  prophet  speak,  and  against  whom 
is  his  "  woe  "  directed?  In  order  to  avoid  the  possi- 
bility of  any  disagreement  upon  this  point,  suppose 
we  let  the  prophet  answer  the  question  in  his  own 
language : 

*'The  vision  of  Isaiah  the  son  of  Amos,  which  he 
saw  concerning  Judah   and  Jerusalem. ^^     (Isa.  1:1.) 

His  first  complaint  seems  to  be  of  the  rebellious, 
and  disobedient  spirit  of  the  Israelites  dwelling  at 
Samaria.  Of  them  he  says:  "  I  have  nourished  and 
brought  up  children,  and  they  have  rebelled  against 
me."  V.  2.  After  enumerating  their  many  sins  and 
greater  iniquities,  the  prophet  then  makes  the  follow- 
ing specific  declaration  concerning  them : 

*'  Your  country  is  desolate,  your  cities  are  hurned 
with  fire:  your  land,  strangers  devour  it  in  your  pres- 
ence, and  it  is  desolate^  as  overthrown  by  strangers." 
(Verse  7.)  And  so  with  alternate  warnings  and  ex- 
hortations to  repentance,  he  continues,  to  the  close  of 
the  chapter,  to  plead  with  the  rebellious  house  of 
Israel. 

Substantially  the  same  prediction  is  made  by  Hosea, 
who  was  contemporaneous  with  Isaiah,  in  the  follow- 
ing language:  "  Samaria  shall  become  desolate;  for 
she  hath  rebelled  against  her  God:  they  shall  fall  by 
the  sword."     (Hosea  13:  16.) 

Were  these   predictions  by  both  Isaiah   and   Hosea, 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMOyiSM      205 

concerning  the  people  of  Samaria,  literally  and  cir- 
cumstantially fulfilled?  If  they  were,  then  we  may 
reasonably  expect  those  made  concerning  Judah  and 
Jerusalem  to  have  a  like  accomplishment.  That  they 
were  fulfilled  in  a  very  striking  and  literal  manner, 
every  student  of  Biblical  history  is  fully  aware. 
From  the  time  this  prophecy  was  made,  let  us  pass 
over  a  period  of  some  thirty-seven  years  and  see  what 
then  transpired.  In  the  year  721  B.  C,  which  was 
in  the  time  of  Hoshea's  reign  over  Israel  at  Samaria, 
Shalmaneser,  king  of  Assyria,  came  up  against  Sama- 
ria and  "besieged  it  three  years,"  and,  "In  the  ninth 
year  of  Hoshea,  the  king  of  Assyria  took  Samaria, 
and  carried  Israel  away  into  Assyria,  and  placed  them 
in  Halah  and  Habor  by  the  river  of  Gazam,  and  in 
the  cities  of  the  Medes."    (2  Kings  17:  3-6.) 

So  important  is  this  fact  of  history,  that  the  histo- 
rian, in  chapter  eighteen,  verses  9  to  11,  repeats  it 
with  emphasis.  By  the  armies  of  this  invading  king 
their  land  was  literally  "  devoured  by  strangers," 
their  cities  made  desolate,  and  the  once  powerful 
armies  of  Israel  led  away  captive  into  Assyria. 

Can  anything  be  plainer?  Can  any  fact  be  suscep- 
tible of  stronger  proof,  than  that  that  part  of  the 
prophecy  of  Isaiah  which  relates  to  Samaria  has  been 
completely  and  literally  fulfilled  in  the  historic  events 
just  related?  It  seems  impossible  that  anyone  who 
believes  this — and  who  can  doubt  it? — can  for  one 
moment  doubt  that  the  prophecies  relating  to  "  Judah 
and  Jerusalem,"  as  recorded  in  the  twenty-ninth 
chapter  of  Isaiah,  must  be  fulfilled  in  the  same  strik- 
ing and  literal  manner.  And  that  such  is  the  case,  I 
shall  now  proceed  to  prove  beyond  question  or  doubt. 

Having   disposed   of    that    part   of    the    prophec}^ 


206       THE  DOCTRTXES  AND  DOGMAS  OF  MOBMONISM 

which  relates  to  Israel  and  Samaria,  let  us  now  turn 
our  attention  to  that  portion  which  describes  Judah 
and  Jerusalem. 

In  order  that  he  may  not  be  misunderstood,  and  so 
misrepresented,  the  prophet  again  assures  us  in  chap- 
ter two,  verse  one,  that  his  prediction  is  ''  concerning 
Judah  and  Jerusalem."  Again  in  the  twenty-eighth 
chapter  we  have  the  still  further  assurance  that  he 
speaks  of  the  Jewish  people  and  of  Jerusalem  in  par- 
ticular, as  recorded  in  the  following  language: 

''Wherefore  hear  the  word  of  the  Lord,  ye  scornful 
men,  that  rule  Jerusalem.  For  the  Lord  shall  rise  up 
as  in  mount  Perazim,  he  shall  be  wroth  as  in  the  val- 
ley of  Gibeon,  that  he  may  do  his  work,  his  strange 
work;  and  bring  to  pass  his  act,  his  strange  act." 
(Isa.  28:  14,  21.) 

That  Jerusalem  is  the  subject  of  the  prophecy  is 
now  placed  beyond  doubt,  and  that  the  "  strange 
work"  was  to  be  wrought  in  her  midst,  and  the 
"strange  act"  was  to  be  directed  against  these 
*'  scornful  men  that  rule  Jerusalem,"  and  incidentally 
against  the  whole  people,  is  rendered  equally  appar- 
ent. While  this,  to  my  mind,  is  perfectly  clear,  I  am 
quite  aware  that  Latter  Day  Saints  view  it  very  dif- 
ferently. The  Eeorganized  Church  maintains,  as  also 
do  all  of  the  various  factions  which  have  grown  up 
out  of  the  ruins  of  the  original  Mormon  Church,  that 
this  ''strange  work,"  and  this  "  strange  act,"  have 
been  accomplished  in  the  revelation  of  the  Book  of 
Mormon,  through  Joseph  Smith,  and  the  "  restora- 
tion "  of  the  Apostolic  church  and  doctrine,  all  of 
which  is  predicted   in   the   29th   chapter    of   Isaiah. 

Let  us  now  proceed  to  examine  this  matter  in  a 
straightforward,  honest   way,  and  see  who  is   right. 


CHAPTER  XXIII. 

The  Babylonian  Captivity— Nebuchadnezzar — Siege  of  Jerusalem — 
Raised  forts  against  the  city — Terms  of  Isaiah's  prophecy — 
Jeremiah  records  its  fulfillment— The  nations  that  fight  against 
Mount  Zion— Become  as  the  dream  of  a  night  vision— Have  all 
passed  away — Wise  and  prudent  men — The  blindness  of  all  Israel 
— The  Chaldean  army  besieges  Jerusalem — Josephus  describes  it — 
Downfall  of  the  Jewish  kingdom— A  marvelous  work  and  a 
wonder. 

It  will  be  quite  unnecessary  for  me  to  enter  into 
details  as  to  the  subject  matter  of  this  prophecy,  as 
this  has  already  been  done.  It  will,  therefore,  be 
regarded  as  quite  sufficient  to  inquire  as  to  whether 
the  prediction  of  Isaiah  has  or  has  not  had  its  accom- 
plishment in  the  subsequent  history  of  Jerusalem  and 
her  people. 

The  place  described  as  the  scene  of  this  prophecy  is 
Jerusalem,  "the  city  where  David  dwelt."  At  the 
time  ih.Q  "woe"  was  pronounced  Jotham  was  proba- 
bly king  of  Judah.  The  city  was  to  be  in  a  state  of 
"  distress"  because  of  the  '*  multitude  of  strangers  " 
that  should  "camp  against  her  round  about,"  and 
should  "  raise  forts  against  her."  This  means  that  a 
great  army,  irresistible  in  force  and  numbers,  was  to 
"  lay  siege  "  against  this  stronghold  of  Judah,  and  as 
the  result  of  this  persistent  attack  Jerusalem  was  to 
be  "brought  down  "  and  should  be  made  tb  "  speak 
out  of  the  ground."  Says  the  prophet  concerning 
Jerusalem : 

"Thy  speech  shall  be  low  out  of  the  dust,  and  thy 
voice  shall  be  as  of   one  that  hath  a  familiar  spirit, 

(207) 


208       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

out  of  the  ground,  and  th}'  speech  shall  whisper  out 
of  the  dust"  (verse  4.)  "Thou  shalt  be  visited  of 
the  Lord  of  hosts  with  thunder,  and  with  earth- 
quake, and  with  great  noise,  with  storm  and  tempest, 
and  the/ame  of  devouring  fire  "  (verse  6.)  With  the 
"woe"  thus  briefly  outlined,  let  us  now  carefully 
examine  subsequent  history  for  evidences  of  its 
accomplishment. 

Some  eight  years  after  Samaria  had  been  taken  by 
Shalmanesser,  king  of  Ass3'ria,  Sennacherib,  his  suc- 
cessor to  the  throne  of  the  Assyrian  Empire,  "came 
up  against  all  the  fenced  cities  of  Judah  and  took 
them,"  and  placed  Hezekiah,  king  of  Judah,  under 
heavy  tribute,  but  failed  to  subjugate  the  city  of 
Jerusalem.  (See  2  Kings  18:  13-16.)  His  army  de- 
feated by  the  display  of  miraculous  power,  Senna- 
cherib returned  to  Nineveh,  where  he  was  shortly 
afterwards  assassinated  by  one  of  his  sons. 

The  good  king  Hezekiah  died  about  the  3'ear  710 
B.  C,  and  his  wicked  son  Manasseh  succeeded  him, 
and  reigned  in  his  stead.  Under  his  rule  the  people 
became  very  wicked,  so  much  so  that  the  Lord  said 
concerning  them:  "Behold,  I  am  bringing  such  an 
evil  upon  Jerusalem  and  Judah  that  whosoever  hear- 
eth  of  it  both  of  his  ears  shall  tingle."     (2  Kings  21 : 

In  passing  briefly  over  this  period  of  Jewish  history 
it  is  not  in  the  least  difficult  to  discover  that  the 
people  became  more  and  more  corrupt  until  they  were 
finally  ripe  for  destruction.  Their  career  of  sin  and 
wickedness  was  "suddenly"  brought  to  an  end  by  the 
invasion  of  Nebuchadnezzar,  king  of  Babylon,  during 
the  reign  of  Zedekiah,  king  of  Judah.  A  graphic 
description  of  the  terrible  calamity  which  befell  the 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM      209 

city   may  be   found  in  the  twenty-fifth  chapter  of  2 
Kings,  as  follows: 

"  And  it  came  to  pass  in  the  ninth  year  of  his  reign, 
in  the  tenth  month,  in  the  tenth  day  of  the  month, 
that  Nebuchadnezzar  king  of  Babylon  came,  he  and 
all  his  host,  against  Jerusalem  and  pitched  against  it; 
and  they  huilt  forts  against  it  round  about.  And  the 
city  was  besieged  unto  the  eleventh  year  of  king  Zede- 
kiah.  And  on  the  ninth  day  of  the  fourth  month  the 
famine  prevailed  in  the  city,  and  there  was  no  bread 
for  the  people  of  the  land.  And  the  city  was  broken 
up,  and  all  the  men  of  Avar  fled  by  night  by  the  way 
of  the  gate  between  the  walls,  which  is  by  the  king's 
garden,  .  .  .  and  the  king  went  the  way  toward 
the  plain. 

"  And  in  the  fifth  month,  on  the  seventh  day  of  the 
month,  which  is  the  nineteenth  year  of  king  Nebu- 
chadnezzar, king  of  Babylon,  came  Nebuzar-adan, 
captain  of  the  guard,  a  servant  of  the  king  of  Baby- 
lon, unto  Jerusalem:  and  he  burnt  the  house  of  the 
Lord,  and  the  king's  house,  and  all  the  houses  of 
Jerusalem,  and  every  great  man's  house  burnt  he  with 
fire.  And  all  the  army  of  the  Chaldees  that  were 
with  the  captain  of  the  guard  brake  down  the  walls 
of  Jerusalem  round  about. 

*'Now  the  rest  of  the  people  that  were  left  in  the 
city,  and  the  fugitives  that  fell  away  to  the  king  of 
Babylon,  with  the  remnant  of  the  multitude,  did 
Nebuzar-adan  the  captain  of  the  guard  carry  away. 
So  Judah  was  carried  away  out  of  the  land.'"  (2 
Kings  25:  1-4,  8-11,  21.) 

To  the  above  Jeremiah  adds  his  testimony  in  the 
following  language : 

"  In  the  ninth  year  of  Zedekiah,  king  of  Judah,  in 
14 


210       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

the  tenth  month,  came  Nebuchadnezzar  king  of 
Babj'lon  and  all  his  army  against  Jerusalem,  and  they 
besieged  it.  And  the  Chaldeans  burned  the  king's 
house  and  the  houses  of  the  people  with  fire,  and 
brake  down  the  walls  of  Jerusalem."    (Jer.  39:  1,  8.) 

*'  And  it  came  to  pass  in  the  ninth  year  of  his  reign, 
in  the  tenth  month,  in  the  tenth  day  of  the  month, 
that  Nebuchadnezzar  king  of  Babylon  came,  he  and 
all  his  army,  against  Jerusalem,  and  pitched  against 
it,  and  hidlt  forts  against  it  round  about. 

"  So  the  city  was  besieged  unto  the  eleventh  year 
of  king  Zedekiah.  And  in  the  fourth  month,  in  the 
ninth  day  of  the  month,  the  famine  waxed  sore  in  the 
city,  so  that  there  was  no  bread  for  the  people  of  the 
land.      Then  the  city  was  broken  ?fj9."     (Jer.  52:  4-7.) 

When  we  pause  to  consider  the  fact  that  Jeremiah, 
one  of  the  witnesses  quoted  above,  was  among  the 
captives,  and,  therefore,  an  eye  witness  to  the  events 
described,  and  the  further  fact  that  the  "woe" 
described  by  this  prophet  occurred  nearly  one  hun- 
dred and  twenty  years  after  the  *'woe"  predicted 
against  Jerusalem  by  the  prophet  Isaiah,  there 
remains  little  room  for  any  doubt  that  one  prophet 
was  but  writing  the  history  of  an  event  predicted  by 
the  other. 

At  the  risk  of  being  regarded  as  somewhat  tedious, 
I  will  venture  to  call  attention  to  the  striking  similar- 
ity of  the  specific  terms  employed  by  the  two  writers. 

1.  Isaiah  says  his  *' woe"  was  predicted  of  Jerxi- 
salem,  "the  city  where  David  dwelt." 

Jeremiah  says  he  was  writing  of  a  calamity  which 
befell  that  city. 

2.  Isaiah   says,    "There   shall   be   heaviness   and 
(verse  2). 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMOXISM      211 

Jeremiah  says,  "The  famine  was  sore  in  the  city, 
so  that  there  was  no  bread  for  the  people  of  the 
land,"  thus  causing  heaviness  and  sorroiv  (verse  6). 

3.  Isaiah  says,  "  I  will  ca7np  against  thee  round 
about  "  (verse  3). 

Jeremiah  says,  "Nebuchadnezzar  king  of  Babylon 
came  .  .  against  Jerusalem  and  intched  (cam])ed) 
against  it  "  (verse  4). 

4.  Isaiah  saj^s,  "  I  will  lay  siege  against  thee  with 
a  mount  "  (verse  3). 

Jeremiah  says,  "So  the  city  was  besieged  unto  the 
eleventh  year  of  king  Zedekiah"  (verse  5). 

5.  Isaiah  says,  "I  will  raise  forts  against  thee" 
(verse  3). 

Jeremiah  says,  "And     .     .     .     Nebuchadnezzer     . 
built  forts  against  it  round  about"  (verse  4). 

6.  Isaiah  says,  "Thou  shalt  be  brought  down'' 
(verse  4). 

Jeremiah  says,  "Then  the  city  was  brohen  up.''' 

7.  Isaiah  says,  "  Thou  shalt  be  visited  of  the  Lord 
of  hosts  with  thunder,  and  with  earthquake,  and 
great  noise,  with  storm  and  tempest,  and  the  Jiaine  oj 
devouring  fire ' '   (verse  6  ) . 

Jeremiah  says  the  city  was  utterly  destroyed  by 
fire: 

"  Now,  in  the  fifth  month,  and  the  tenth  day  of  the 
month,  which  was  the  nineteenth  year  of  Nebuchad- 
nezzar, king  of  Babylon,  came  Nebuzar-adan,  captain 
of  the  guard  which  served  the  king  of  Bab^don,  into 
Jerusalem,  and  burned  the  house  of  the  Lord,  and 
the  king's  house,  and  all  the  houses  of  Jerusaletn^  and 
all  the  houses  of  the  great  men,  burned  he  with  fire  \ 
And  all  the  army  of  the  Chaldeans,  that  were  with 


212       THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

the  captain  of  the  guard,  brake  kown  the  walls  of 
Jerusalem  round  about."   (Jer.  52:  12-14). 

Here  we  have  seven  points  of  identity  and  agree- 
ment between  the  prophecy  of  Isaiah,  and  its  f  uliill- 
ment  in  the  recorded  history  of  its  accomplishment  by 
Jeremiah.  i 

Add  to  the  testimony  of  Jeremiah  that  of  2  Kings 
25:8-10 — the  language  being  exactly  that  of  the 
prophet  just  quoted — and  we  have  evidence  absolutely 
unquestionable,  so  perfect  is  the  agreement  between 
the  prophecy  and  its  subsequent  fulfillment,  and 
proves,  beyond  the  possibility  of  a  reasonable  doubt, 
that  the  prediction  of  Isaiah  29 :  1-4  had  its  complete 
accomplishment  in  the  utter  destruction  of  "Ariel, 
the  cit}^  where  David  dwelt,"  the  captivit}^  of  the 
Jews,  and  the  overthrow  of  their  kingdom. 

Should  any  additional  proof  be  required,  it  may 
very  readily  be  furnished  in  the  history  of  the 
nations  engaged  in  this  terrible  work  of  desolation. 
It  is  not  infrequently  the  case  that  God  punishes  the 
wicked  nations  or  individuals  employed  as  a  means  in 
the  execution  of  divine  justice.  Of  this  fact  we  have 
a  very  striking  illustration  in  the  subsequent  over- 
throw and  subjugation  of  the  Babylonian  Empire. 

But  before  passing  to  a  brief  consideration  of  this 
bit  of  history,  let  us  follow  this  prophecy  of  Isaiah  a 
little  further;  for  as  I  now  view  it,  the  prophecy  of 
Babylon's  destruction  is  recorded  in  verses  seven  and 
fourteen,  inclusive,  of  the  twenty-ninth  chapter. 

The  particular  reason  offered  for  the  careful  exami- 
nation of  this  matter  may  be  found  in  the  fact  that 
the  Saints  place,  as  I  think,  an  unwarranted  con- 
struction upon  the  passages  to  be  reviewed.  Along 
with  all  their  leading  minds,  such  as  Blair,  Kelley, 


THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM      213 

Porscutt,  Lambert  and  Derry,  Latter  Day  Saintt^ 
maintain  that  the  later  portions  of  this  chapter  refer 
to  the  spiritually  blind  and  "drunken"  condition  of 
the  religious  world  at  the  present  age;  while  others 
think  quite  differently.  To  what,  in  reality,  are  but 
flights  of  Oriental  imagery  and  comparison,  they  give 
a  literal  construction.  But  these  things  we  may  con- 
sider in  their  proper  place,  if  time  and  space  will 
permit. 

At  the  close  of  the  sixth  verse,  after  declaring  the 
utter  destruction  of  Jerusalem  by  "  flames  of  devour- 
ing fire,"  the  prophet  proceeds  to  unfold  the  destiny 
of  the  Chaldean  army,  and  the  overthrow  of  the 
Babylonian  Empire,  who  were  the  direct  instruments 
employed  in  the  destruction  of  the  "  City  of  David," 
in  the  following  graphic,  yet  highly  poetic,  style: 

*'And  the  multitude  of  all  the  nations  that  fight 
against  Ariel,  even  all  that  fight  against  her  and  her 
munition  [fortification],  and  that  distress  her,  shall 
be  as  a  dream  of  a  night  vision.''  (Isa.  29:  7). 

Let  us  now  inquire:  Who  are  to  become  as  the 
"  dream  of  a  night  vision?  "  The  answer  cannot  be 
misunderstood.  It  is  "the  multitude  of  all  the 
nations  that  fight  against  Ariel" — Jerusalem— the 
nations  of  Babylon,  Syria,  Egypt  and  Assyria,  who  at 
different  periods  were  engaged  in  war  against  Jeru- 
salem and  Judah,  but  specifically  that  of  Babylon. 
Their  extinction  was  to  be  so  nearly  absolute  as  to 
render  them  to  future  ages  as  "  the  dream  of  a  night 
vision;"  even  as  of  "an  hungry  man,"  who  thinks  he 
is  eating,  but  who  only  awakes  to  find  himself  hungry 
still.  To  show  beyond  doubt  that  tliis  is  a  represen- 
tation of  the  future  condition  of  these  nations,  the 
prophet  concludes  the  eighth  verse  by   saying:   "So 


214       THE  DOCTBINES  AND  DOGMAS  OF  MOEMONISM 

shall  all  the  nations  be  that  fight  against  Mount 
Zion." 

I  wish  to  call  particular  attention  to  the  fact  that 
this  prediction  is  made  concerning  the  nations  that 
should  fight  against  "Mount  Zion,"  and  not  against 
a  people  who,  at  some  remote  age  of  the  past,  may 
have  lived  and  warred  with  one  another  upon  the 
American  continent.  These  nations  have  all  passed 
away,  and  have  become,  indeed,  as  the  *' dream  of  a 
night  vision."  Not  one  of  them  remains  to  tell  the 
story  of  their  former  greatness. 

Continuing,  at  the  ninth  versee,  the  prophet 
exclaims:  *' Stay  yourselves,  and  wonder;  cry  ye  out 
and  cry:  they  are  drunken,  but  not  with  wine;  they 
stagger,  but  not  with  strong  drink." 

Who  are  represented  as  being  *'  drunken,"  and  who 
"  stagger?  "  Let  the  next  verse  answer;  and  remem- 
ber, the  language  is  addressed  to  the  inhabitants  of 
Jerusalem:  "For  the  Lord  hath  poured  out  upon  you 
(the  Jews)  the  spirit  of  deep  sleep,  and  hath  closed 
your  eyes:  your  prophets  and  your  rulers,  the  seers 
hath  he  covered."  (V.  10). 

Here  we  have  the  fact,  not  only  as  to  who  were  to 
be  drunken  and  stagger,  but  the,  very  cause  of  this 
condition.  These  Jews,  at  the  time  we  are  describ- 
ing, were  overcome  by  the  "  spirit  of  deep  sleep, ^^  thus 
closing  their  eyes,  so  that  to  them  their  "prophets 
and  seers"  were  "covered,"  or  hidden  from  their 
view.  None  escaped  the  terrible  drowsiness  of  this 
overpowering  spirit  of  sleep.  It  included  in  its 
sombre  folds  every  phase  of  Jewish  life:  even  their 
"  rulers  and  seers  "  were  involved  to  a  very  remark- 
able degree.  Oppressed  by  this  "spirit  of  deep  sleep," 


THE  DOCTRINES  AXD  DOGMAS  OF  MOEMOSISM      215 

whenever  they  attempted  to  move  they  would  inevit- 
ably and  unavoidably  "  stagger." 

Eespecting  the  lamentable  condition  of  both  priest 
and  people,  the  learned  as  well  as  the  unlearned,  the 
prophet,  in  the  following  verse  says: 

"And  the  vision  of  all,  [including  their  "  rulers 
and  seers,"]  is  become  unto  you  as  the  words  of  a 
book  [the  marginal  reading  is  letter']  that  is  sealed, 
which  men  delivered  to  one  that  is  learned,  saying, 
Read  this,  I  pray  thee;  and  he  saith,  I  cannot,  for  it 
is  sealed.  And  the  book  is  delivered  to  him  that  is 
not  learned,  saying,  Read  this,  I  pray  thee:  and  he 
saith,  I  am  not  learned."   (Verses  11,  12.) 

Let  us  now  proceed  to  analyze  this  text  and  see  if 
we  can  learn  the  real  facts  therein  set  forth.  We 
learn : 

1.  That  a  certain  people  were  reduced  to  a  state  of 
drunken  stupor,  not  from  wine  or  strong  drink,  but 
from  a  condition  of  "  deep  sleep  "  into  which  they 
had  fallen,  as  the  result  of  sin.  . 

2.  That  this  condition  was  general,  including  many 
of  their  prophets,  their  rulers  and  their  seers. 

3.  The  people  referred  to  were  the  people  of  an- 
cient Israel,  but  specifically  the  Jews. 

4.  That  the  "  learned  "  were  reduced  to  the  same 
lamentable  condition  as  that  of  the  unlearned.  They 
could  neither  see  nor  read  the  words  of  the  letter. 

Clearly,  and  undoubtedly,  all  that  is  meant  by  the 
eleventh  verse  is,  that  the  people  were  morally  de- 
based and  spiritually  blind,— so  blind,  indeed,  that 
they  were  as  utterly  incapable  of  reading  the  designs 
of  God  concerning  themselves,  as  the  learned  man 
would  be  to  "  read  a  letter  that  is  sealed,"  or  for  the 
"unlearned  "  man  to  read  the  same  letter  if  the  seal 


21G       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

were  broken  and  the  letter  laid  open  before  his  eyes. 

The  fact  is  perfectly  clear  that  neither  could  read  a 
letter  under  these  conditions;  and  would,  therefore, 
blindly  stagger  on  to  the  end  of  the  road  that  should 
ultimately  lead  to  their  destruction.  Because  of 
these  conditions,  the  prophet  continues  thus: 

"  Wherefore  the  Lord  said.  Forasmuch  as  this 
people  [the  Jews]  draw  near  me  with  their  mouth, 
and  with  their  lips  do  honor  me,  but  have  removed 
their  heart  far  from  me,  and  their  fear  toward  me  is 
taught  by  the  precepts  of  men;  therefore,  behold  I 
will  proceed  to  do  a  marvelous  work  among  this 
people^  even  a  marvelous  work  and  a  wonder:  for  the 
wisdom  of  their  wise  men  shall  perish,  and  the  under- 
standing of  their  prudent  men  shall  be  hid."  (Verses 
13,  14.) 

Notwithstanding  their  generally  depraved  and  be- 
nighted condition,  the  Jewish  people,  at  the  time  of 
their  desolation,  had  a  few  "  wise  "  and  "  prudent  " 
men  among  them.  A  marvelous  work,  "even  a  mar- 
velous work  and  a  wonder,"  was  to  be  performed 
'*  among  this  people,"  and  these  "wise  men"  fully 
understoood  the  nature  of  this  work,  and  strove  earn- 
estly to  avert  the  pending  calamity  by  giving  them 
wise  counsel,  and  exhorting  them  to  repentance. 
Prominently  among  their  "wise  men"  were  Jere- 
miah, Ezekiel  and  Hosea. 

But  the  wisdom  of  their  "  wise  men  "  was  allowed 
to  "  perish,"  and  the  "  understanding  of  their ^?*MC?en^ 
men"  was  "hid"  from  this  gainsaying  people  be- 
cause of  their  great  iniquity  and  their  lamentable  and 
hopeless  state  of  blindness. 

At  the  time  Isaiah  delivered  this  wonderful  proph- 
ecy, not  one  of  her  rulers  or  j)rinces  believed  Jeru- 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONTSM      217 

salem  could  be  taken  by  an  enemy,  so  perfect  was 
their  confidence  in  the  strength  of  her  fortifications 
and  the  impregnability  of  her  walls.  From  the  time 
when  David,  the  great  warrior-king,  first  established 
his  capital  here,  till  the  time  of  Isaiah's  prophecy,  it 
had  successfully  resisted  the  assaults  of  every  enemy, 
no  matter  what  his  strength,  till  it  had  become  the 
settled  conviction  that  no  power  on  earth  could  bring 
her  under  subjection,  and  render  her  tributary  to  a 
Gentile  nation.  But  notwithstanding  all  this  the 
Lord  said,  "Behold  I  will  proceed  to  do  a  marvelous 
work,  even  a  marvelous  work  and  a  wonder  mnong 
this  people.''^ 

Even  when  the  Chaldean  army  had  encamped 
''roundabout"  the  city,  and  had  proceeded  to 
"raise  forts"  against  her,  building  mounds,  says 
Josephus,  in  height,  equal  to  the  height  of  the  walls  of 
the  city,  those  within  had  no  fears  of  being  over- 
powered and  defeated  by  this  great  "  multitude  of 
strangers."  I  quote  from  Josephus  upon  this  point 
af  follows  : 

"Now  the  King  of  Babylon  was  very  intent  and 
earnest  upon  the  siege  of  Jerusalem ;  and  he  erected 
towers  upon  great  banks  of  earth,  and  from  them 
repelled  those  that  stood  upon  the  walls:  he  also 
made  a  great  number  of  such  banks  round  about  the 
whole  city,  whose  height  was  equal  to  those  walls. 
However,  those  that  were  within  bore  the  siege  with 
courage  and  alacrity,  for  they  were  not  discouraged, 
either  by  the  famine  or  the  pestilential  distemper, 
but  were  of  cheerful  minds  in  the  prosecution  of  the 
war.  .  .  And  this  siege  they  endured  for  eighteen 
months,  until  they  were  destroyed  by  the  famine, 
and  by  the  darts  which    the  enemy   threw   at  them 


218       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

from  the  towers."  (Antiq.Book  10,  cli.8,pp.  253,  254). 
Nothing,  perhaps,  could  appear  more  marvelous  to 
this  very  confident  people  than  to  see  the  victorious 
Chaldean  army  enter  the  city,  after  having  battered 
down  her  walls,  and  to  witness  the  complete  over- 
throw of  their  proud  kingdom,  and  behold  the  dese- 
cration and  destruction  of  their  magnificent  temple 
by  *' flames  of  devouring  fire;"  and  yet  it  was  done. 

This  "marvelous  work  and  a  wonder,"  predicted 
by  Isaiah,  was  accomplished  in  a  most  striking  and 
literal  manner,  as  we  have  just  seen  by  the  testimony 
of  both  Jeremiah,  the  prophet,  and  Flavins  Josephus, 
the  historian. 

Having  witnessed  the  terrible  devastation  of  his 
beloved  city,  and  the  reduction  of  his  people  to  a 
state  of  servitude  and  bondage,  the  prophet  mourn- 
fully exclaims,  as  if  in  great  surprise:  "How  doth 
the  city  sit  solitary  that  was  full  of  people!  how  is 
she  become  as  a  widow!  she  that  was  great  among  the 
nations,  and  princess  among  the  provinces,  how  is 
she  become  tributary!  "    (Lam.  1:1). 

As  a  reason  assigned  for  this  distressed  condition 
of  his  people,  Jeremiah  says:  "Jerusalem  hath 
grievously  sinned;  therefore  she  is  removed.  .  .  . 
Her  filthiness  is  in  her  skirts ;  she  remembereth  not 
her  last  end ;  therefore  she  came  down  wonderfully : 
she  hath   no   comforter."     (Vs.  8,  9). 

Isaiah  predicted  of  Jerusalem,  "Thou  shalt  be 
brought  down;  "  and  Jeremiah  records  the  fact  that 
"she  came  down  wonderfully." 

That  it  is  not  forcing  the  sense  of  the  passage  in 
Isaiah  to  say  the  "marvelous  work  and  a  wonder" 
can  be  nothing  more  nor  less  than  the  work  of  deso- 
lation just  described,  will  be  rendered  apparent  from. 


THE  DOCTBINES  AND  DOGMAS  OF  MORMONISM      219 

the  following  declaration  of   the  prophet  Jeremiah : 

"The  kings  of  the  earth,  and  all  the  inhabitants  of 
the  world,  w^ould  not  have  believed  that  the  adver- 
sary and  the  enemy  should  have  entered  into  the 
gates  of  Jerusalem."    (Lam.  4:  12). 

To  Jeremiah,  as  well  as  to  "the  prophets,  the 
rulers,  and  the  seers,"  it  was  a  '*  marvelous  "  thing 
that  the  "enemy"  should  have  "entered  into  the 
gates  of  Jerusalem."  Whatever  is  "marvelous"  is 
at  the  same  time  a  ivonder.  Hence,  the  Lord  did  a 
"  marvelous  work,  even  a  marvelous  work  and  a  won- 
der," when  he  permitted  the  enemy  to  enter  into  the 
gates  of  the  beloved  city  and  batter  down  her  walls, 
burn  with  "flames  of  devouring  fire"  the  beautiful 
and  costly  temple ;  rob  the  house  of  the  Lord  of  its 
magnificent  treasure,  and  carry  the  daughters  of  Zion 
away  captive  into  Babylon. 

We  venture  the  assertion  that  not  in  all  history  can 
there  be  found  a  circumstance  that  looks  so  much 
like  a  complete  and  circumstantial  fulfillment  of 
Isaiah's  prophecy  as  this.  Certainly  the  vague  theory 
concerning  the  Book  of  Mormon  does  pot  contain 
one  single  element  of  its  accomplishment.  Every 
material  point  advanced  in  its  support  is  seriously 
in  question.  Not  one  thing  claimed  by  its  advocates 
is  conceded.  Not  a  scholar  of  the  century,  the  most 
advanced  period  of  the  world's  history,  has  ever 
given  it  his  support.  The  entire  premise  is  founded 
in  the  most  wild  and  reckless  speculation  of  an  uncul- 
tivated mind.     Nothing  is  proved.     All  is  assumed. 

But  this  cannot  be  affirmed  of  the  present  argu- 
ment. The  premise  is  a  clear,  w-ell-defined  statement 
of  prophecy,  and  the  conclusion  derived  from  the 
premise  is  supported  by  plain,  unquestionable  facts  of 
history. 


CHAPTER  XXIV. 

PROFESSOR  ANTHON  AND  MARTIN  HARRIS. 

Professor  Anthon  and  Martin  Harris— The  "words  of  a  book" — 
Joseph  Smith's  transcript  presented  to  the  Professor— Read  this, 
I  pray  thee— I  cannot  read  a  sealed  book — Joseph  Smith,  not 
Martin  Harris,  made  the  statement— Times  and  Seasons  for  May 
2,  1842— Mr.  Kelley  states  the  case— The  Professor  could  not 
decipher  the  characters— Characters  were  Egyptian,  Chaldaic, 
Assyrian  and  Arabic— Self-contradictory — Correctly  translated— 
Professor  Anthon's  statement  —  Contradicts  Mr,  Harris  — No 
other  witnesses— The  statements  compared — Smith-Harris  testi- 
mony incompetent. 

Having  discussed  that  portion  of  the  question 
which  relates  to  Isaiah's  prophecy  and  its  fulfillment 
in  the  history  of  the  Israelitish  people,  I  wish  now  to 
take  up  the  claim  respecting  the  presentation  of 
certain  characters  by  Martin  Harris  to  Professor 
Charles  Anthon,  of  New  York  City,  for  examination 
by  that  gentleman.  These  characters  are  said  to  have 
been  transcribed  from  the  plates  of  the  Book  of 
Mormon  by  Joseph  Smith.  This  transcript  was  taken 
to  the  city  and  presented  to  the  Professor,  with  the 
request  to  decipher  them.  This  transcript  is  claimed 
to  be  the  *' words  of  a  book,"  mentioned  in  Isaiah 
29:  11,  and  hence  the  fulfillment  of  the  prophecy. 

As  to  the  object  of  this  interview  all  parties  are 
agreed.  But  as  to  what  Avas  said  and  done  at  the  time 
there  is  quite  a  difference.  The  statements  of  Pro- 
fessor Anthon  differ  very  materially  from  those  made 
by  Mr.  Harris.  The  statement  of  Mr.  Harris  has 
never  been  verified;   in  fact,  there  is  no  evidence  that 

(220) 


THE  DOCTBIXES  AND  DOGMAS  OF  MORMOXISM      22L 

he  ever  made  the  statement  attributed  to  him.  The 
document  is  open  to  at  least  two  serious  objections, 
namely : 

1.  No  competent  witness  has  left  his  testimony 
concerning  what  transpired,  except  the  Professor 
himself — no  proof  that  "the  words  of  a  book  "  were 
presented  to  Mr.  Anthon  with  a  request  to  read  them. 
If  so,  who  is  the  witness?  and  where  is  his  testimony? 

2.  No  competent  witness  has  ever  said  that  Pro- 
fessor Anthon  admitted  that  he  could  not  read  or 
decipher  the  characters  presented  to  him.  If  so,  who 
is  the  witness?  when  did  he  testify?  and  where  is  his 
testimony  recorded? 

These  are  questions  material  to  the  issue.  If  it 
transpires  that  no  competent  witness  has  ever  testified 
to  the  material  points  in  this  controversy,  the  entire 
case  must  fail  for  want  of  proof.  As  to  the  first 
count  in  the  allegation,  it  is  claimed  that,  in  accord- 
ance with  Isaiah  29:  11,  "  the  words  of  a  book"  were 
presented  to  Professor  Anthon,  who  was  asked  to 
read  them,  but  who,  upon  learning  that  a  miracle  was 
in  some  way  connected  with  the  discovery  of  the 
plates  from  which  the  characters  were  transcribed, 
and  a  part  of  which  were  sealed,  said,  "  I  cannot  read 
a  sealed  book."  (See  Presidency  and  Priesthood, 
page  203.) 

In  the  circumstances  of  this  visit,  it  is  claimed, 
were  fulfilled  that  portion  of  Isaiah's  prophecy  which 
relates  to  "the  book  that  is  sealed." 

The  point  we  wish  to  examine  in  a  fair,  careful 
manner  is  this:  Do  the  facts,  as  gleaned  from  the 
testimony  of  the  witnesses,  sustain  the  allegation? 
Did  Professor  Anthon  admit  that  he  could  not  deci- 
pher the  characters  presented  to  him,  as  claimed? 


222       THE  DOCTRIXES  AND  DOGMAS  OF  MORMONISM 

As  a  matter  of  fact,  this  is  the  only  answer  he  could 
have  made  in  order  to  meet  the  demands  of  this  par- 
ticular case.  Had  he  professed  to  be  able  to  "  read  " 
the  words  of  the  so-called  '*  sealed  book,"  the  object 
of  Mr.  Harris'  visit  to  the  Professor  would  have  been 
signall}'  defeated,  and  no  semblance  to  a  fulfillment  of 
Isaiah's  prophecy  would  be  discoverable. 

The  terms  of  this  prediction  are:  '''Head  this,  I 
jDray  thee:  and  he  saith,  I  cannot,  for  it  is  sealed." 

The  most  casual  observer  cannot  fail  to  notice  the 
striking  similarity  between  the  form  of  words  used  by 
Isaiah  and  that  put  into  the  mouth  of  Professor 
Anthon  by  the  man  who  made  the  so-called  report  of 
what  he  said.  This  similarity  of  verbal  construction 
becomes  rather  significant  when  we  consider  the  date 
of  the  utterance  of  Professor  Anthon  and  that  of  the 
individual  by  whom  it  was  reported  and  published. 

We  have  said  no  competent  witness  has  ever  testi- 
fied to  the  statement  attributed  to  Professor  Anthon. 
In  order  to  determine  this  point,  let  us  go  to  the  very 
bottom  of  the  whole  matter,  and  see  if  Martin  Harris, 
the  man  who,  it  is  said,  made  the  visit  to  Professor 
Anthon,  has  ever  said  one  word  about  it.  The  state- 
ment of  Harris  is  of  first  importance,  as  that  of  any 
other  person,  except  Professor  Anthon  himself,  would 
come  under  the  head  of  "hearsay"  evidence,  and 
would  therefore  be  excluded  by  any  court  of  law  on 
the  ground  of  incompetency. 

This  remarkable  statement  appeared  for  the  first 
time  in  the  church  organ,  at  Nauvoo,  Illinois,  known 
as  "The  Times  and  Seasons,"  Vol.  3,  No.  13,  in  the 
issue  for  May  2,  1842,  and  is  made,  not  by  Martin 
Harris,  but  by  Joseph  Smith,  Jr.  Instead  of  being 
the   testimony  of   Harris,  as  it  should   be  to  give  it 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      223 

validity,  it  is  but  a  second-hand  statement  of  Joseph 
Smith  as  to  what  Harris  had  told  him. 

If  Martin  Harris  ever  made  such  a  statement  as 
that  attributed  to  him,  why  not  produce  that  state- 
ment instead  of  Joseph  Smith's  version  of  it?  The 
very  fact  of  Harris'  persistent  silence  upon  a  subject 
of  so  much  importance  to  those  concerned  may  very 
properly  be  construed  to  mean  that  he  never  made 
the  statements  attributed  to  him,  and  that  as  a  matter 
of  fact  they  may  be,  and  probably  are,  but  a  '*  revised 
version  "  of  what  he  did  say,  made  and  published 
some  fourteen  years  later  by  an  interested  party  to 
bolster  up  an  error  and  a  fraud  which  at  the  time  had 
obtained  a  degree  of  currency  that  brought  it  into 
public  prominence. 

Produce  the  published  statement  of  Martin  Harris, 
well  authenticated,  and  it  will  greatly  strengthen  this 
peculiar  claim,  and  at  the  same  time  relieve  its  de- 
fenders of  the  necessity  of  quoting  Joseph  Smith's 
version  of  that  statement.  Produce  it,  and  let  the 
world  see  and  read  the  well-attested  statement  of 
Martin  Harris  himself,  over  his  own  signature,  that 
the  judgment  of  an  enlightened  and  intelligent  pub- 
lic may  be  passed  upon  its  merits.  From  an  experi- 
ence of  some  thirty-five  or  forty  years  in  the  church, 
I  shall  venture  the  assertion  that  no  such  statement 
of  Martin  Harris  can  be  produced. 

But,  for  the  sake  of  the  argument,  let  us  admit  that 
Harris  did  present  the  "words,"  or  characters,  to 
Prof.  Anthon,  and  what  do  we  have?  Not  a  fulfill- 
ment of  Isaiah  29:  11,  but  the  exact  opposite,  as  will 
appear  as  we  proceed. 

Joseph  Smith  makes  Harris  to  put  these  words  into 


224       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Prof.  Anthon's  mouth:  "  I  cannot  read  a  sealed 
book." 

Every  writer  who  has  made  any  attempt  to  defend 
the  claims  of  the  Book  of  Mormon  on  this  ground 
has  urged  as  an  argument  full  of  potency,  that  the 
learned  professor  could  not  decipher  the  characters 
submitted  to  him.  Upon  this  point  Elder  Wm.  H. 
Kelley  says : 

**Both  he  [Prof.  Anthon]  and  Dr.  Mitchell  were 
waited  upon  by  Mr.  Harris  with  a  copy  of  the  charac- 
ters, and  they  examined  them,  just  as  affirmed  by  Mr. 
Harris,  and  as  predicted  in  the  twenty-ninth  chapter 
of  Isaiah,  and  eleventh  verse,  would  be  done,  which 
is  the  main  point  in  the  investigation,  and  that  neither 
of  them  was  able  to  decipher  them."  (Presidency 
and  Priesthood,  p.  205.) 

Here  we  have  the  affirmation  of  Mr.  Kelley,  (and 
he  is  considered  good  authority,)  that  the  "  charac- 
ters "  were  presented  to  the  Professor,  and  that 
neither  he  nor  Dr.  Mitchell  was  able  to  decipher 
them,  and  that  their  failure  to  do  so  is  "the  main 
point  in  the  investigation."  In  this  declaration  Mr. 
Kelley  but  repeats  the  position,  and  reflects  the  senti- 
ment of  all  the  leading  minds  of  the  denomination 
from  its  rise  to  the  present  day.  With  this  view  of 
the  case  firmly  fixed  in  the  mind,  let  us  recall  the  wit- 
ness, Martin  Harris,  for  re-direct  examination: 

Question.  Mr.  Harris,  please  state  what  you  know 
of  a  conversation  which  is  said  to  have  taken  place 
some  time  in  February,  1828,  in  the  city  of  New 
York,  between  3^ourself  and  one  Prof.  Charles 
Anthon,  concerning  the  translation  of  certain  charac- 
ters, which  it  is  claimed  were  presented  to  him. 

Answer.     "  I   went  to  the  city  of   New  York,  and 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      225 

presented  the  characters  which  had  been  transcribed, 
with  the  translation  thereof  to  Prof.  Anthon,  a  gen- 
tleman celebrated  for  his  literarj-  attainments.  Prof. 
Anthon  stated  that  the  translation  was  correct;  more 
so  than  any  he  had  before  seen  translated  from  the 
Egyptian.  I  then  showed  him  those  that  were  not 
translated,  and  he  said  they  were  Egyptian,  Chaldaic, 
Assyrian  and  Arabic,  and  he  said  they  were  the  true 
characters."     (Presidency  and   Priesthood,    p.    202.) 

The  above  statement  is  held  up  to  the  world  as  the 
testimony  of  Martin  Harris,  but  which,  as  a  matter 
of  fact,  as  I  shall  show,  is  but  the  unsupported  state- 
ment of  Joseph  Smith. 

While,  in  their  eagerness  to  make  the  prediction  of 
Isaiah  and  the  alleged  fulfillment  agree,  they  claim 
that  Prof.  Anthon  could  not  decipher  these  charac- 
ters, said  to  be  Egyptian,  Chaldaic,  Assyrian  and 
Arabic,  yet  Joseph  Smith  makes  Mr.  Harris  to  assert 
that  Prof.  Anthon  was  not  only  able  to  do  so,  but 
that  he  actually  did  *'  decipher  the  characters,"  and 
told  the  plain,  "simple-hearted  farmer"  just  what 
the  characters  were,  and  that  they  had  been  correctly 
translated,  a  thing  utterly  impossible  had  the  profes- 
sor not  been  able  to  ''  read,"  or  translate,  the  char- 
acters presented  to  him. 

If  this  part  of  the  Smith-Harris  "  testimony  "  can 
be  relied  upon  as  valid,  then  the  twenty-ninth  chapter 
of  Isaiah  could  not  possibly  have  been  fulfilled  in  this 
event,  for  the  very  good  reason  that  the  "  learned  " 
man  of  Isaiah's  prophecy  says,  "  1  cannot  read  it,  for 
it  is  sealed."  Instead  of  Mr.  Anthon  saying,  1  can- 
not, he  says,  I  can;  and.  Smith  and  Harris  being  the 
witnesses,  he  did  read  it.     What,  then,  becomes  of 

the  claim  of  Mr.  Kelley,  and  other  prominent  writers, 

15 


22G       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

that  Prof.  Authon  "  could  not  decipher  the  char- 
acters? " 

Did  it  ever  occur  to  you  that  this  document,  so 
much  relied  upon  to  support  this  claim  for  the  Book 
of  Mormon,  is  actually  self -contradictory?  And  yet 
such  is  the  case. 

That  part  of  the  statement  just  quoted,  says,  in 
substance,  that  Prof.  Anthon  could,  and  in  fact  did, 
'*read"  the  words  or  characters  submitted  to  him  by 
Martin  Harris,  while  the  latter  part  of  the  statement 
represents  Mr.  Anthon  as  saying,  "  I  cannot  read  a 
sealed  book." 

If  Prof.  Anthon  really  examined  the  characters  and 
declared  them  to  have  been  ''  correctly  translated," 
then  it  is  clear  to  the  most  casual  observer  that  he 
must  have  been  able  to  decipher  the  characters  in 
which  the  "  sealed  book  "  was  said  to  have  been  writ- 
ten. 

If  by  his  great  learning  this  distinguished  professor 
of  languages  could  translate  the  characters  in  which 
it  is  claimed  the  Book  of  Mormon  was  written,  then 
it  is  absurd  in  the  extreme  to  urge  that  Joseph  Smith, 
or  any  other  man,  should  be  divinely  inspired  in  order 
to  their  translation. 

If  Mr.  Anthon  did  not  decipher  the  characters  pre- 
sented to  him,  then  his  alleged  statement  or  certifi- 
cate, that  said  characters  had  been  correctly  transla- 
ted, is  absolutely  worthless,  and  amounts  to  nothing 
by  way  of  proving  what  is  claimed  for  the  Book  of 
Mormon. 

If  he  did  decipher  them — 'which  he  must  have  done 
in  order  to  render  the  alleged  certificate  of  any  value 
— then  it  does  not  come  within  the  range  of  Isaiah's 
prophecy,   for  he  declares  that  when  the  *' words" 


THE  nOCTRlXES  AXD  DOGMAS  OF  MOBMOXTSM      227 

were  presented,  the  "learned  man"  should  say,  "I 
cannot  read  them." 

On  which  horn  of  the  dilemma,  think  you,  will  the 
defenders  of  Mormonism  prefer  to  fall?  Either  will 
prove  fatal  to  their  cause. 

In  view  of  the  facts  as  they  appear  upon  the  face 
of  this  document,  it  seems  clear  that  Prof.  Anthon 
never  could  have  made  the  statement  put  into  his 
mouth  by  the  Smith-Harris  testimony,  namely,  "  I 
cannot  read  a  sealed  book." 

This  bit  of  testimony — if  the  statement  may  be 
dignified  by  this  title — is  rendered  incompetent,  as 
the  witness  clearly  and  unmistakably  contradicts  him- 
self upon  what  Mr.  Kelley  declares  to  be  "  the  main 
point  in  this  investigation."  A  witness  who  con- 
tradicts himself  upon  the  principal  point  involved, 
invalidates  his  testimony,  and  is  accounted  as  of  no 
value  in  the  establishment  of  the  question  in  contro- 
versy. 

The  so-called  testimony  of  Martin  Harris  having 
been  examined,  let  us  now  call  the  next,  and  only 
other  witness  ever  introduced  upon  this  point. 
Strange  as  it  may  appear,  this  witness  is  none  other 
than  Prof.  Anthon  himself.  His  statement  is  intro- 
duced by  another  party,  and  for  an  entirely  different 
purpose,  namely,  to  disprove  the  very  thing  sought  to 
be  established  by  the  advocates  of  Mormonism. 

This  witness  was  introduced  by  E.  D.  Howe,  in  a 
work  called  "Mormonism  Unveiled,"  published  in 
1834.  The  object  in  publishing  this  statement  of 
Prof.  Anthon  was  to  prove  the  Book  of  Mormon  a 
fraud,  and  the  "  characters  "  but  a  bungling  attempt 
to  deceive  the  credulous. 

As  this  entire  case  depends  upon  what  both  parties 


228       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

to  the  controversy  call  the  testimony  of  Prof. 
Anthon,  it  becomes  necessary,  in  order  to  understand 
the  true  status  of  this  question,  to  here  quote  such 
part  of  the  testimony  of  this  witness  as  relates 
directly  to  the  subject  under  consideration.  Rehitiv^e 
to  this  matter,  Prof.  Anthon  says : 

"Some  years  ago  a  plain,  apparently  simple-hearted 
farmer,  called  on  me  with  a  note  from  Dr.  Mitchell, 
of  our  city,  now  dead,  requesting  me  to  decipher,  if 
possible,  a  paper  which  the  farmer  would  hand  me, 
and  which  Dr.  Mitchell  confessed  he  had  been  unable 
to  understand.  When  I  asked  the  j^erson  who 
brought  it  how  he  obtained  the  writing,  he  gave  me, 
as  far  as  I  now  recollect,  the  following  account.  A 
gold  book,  consisting  of  a  number  of  plates  of  gold 
fastened  together  in  the  shape  of  a  book  by  wires  of 
the  same  metal,  had  been  dug  up  in  the  north- 
ern part  of  the  state  of  New  York,  and  along  with 
the  book  an  enormous  pair  of  gold  spectacles.  These 
spectacles  were  so  large  that  if  a  person  attempted  to 
look  through  them,  his  two  eyes  would  have  to  be 
turned  toward  one  of  the  glasses  merely,  the  specta- 
cles in  question  being  altogether  too  large  for  the 
human  face. 

''Whoever  examined  the  plates  through  the  spec- 
tacles was  enabled  not  only  to  read  them,  but  under- 
stand their  meaning.  All  of  this  knowledge,  how- 
ever, was  confined,  at  that  time,  to  a  young  man  who 
had  the  trunk  containing  the  plates  and  spectacles  in 
his  sole  possession.  He  put  on  the  spectacles,  or 
rather  looked  through  one  of  the  glasses,  and  deci- 
phered the  characters  in  the  book,  and  having  com- 
mitted some  of  them  to  paper,  handed  copies  to  a 
person  outside. 


THE  DOCTRINES  AXD  DOaMAS  OF  MORMOXrSAf      229 

*'  This  paper  was  in  fact  a  singular  scroll.  It  con- 
sisted of  all  kinds  of  crooked  characters,  disposed  in 
columns,  and  had  evidently  been  prepared  by  some 
person  who  had  before  him  at  the  time  a  book  con- 
taining various  alphabets,  Greek  and  Hebrew  letters, 
crosses  and  flourishes.  Roman  letters  inverted  or 
placed  sideways,  were  arranged  in  perpendicular  col- 
umns, and  the  whole  ended  in  a  rude  delineation  of  a 
circle,  divided  into  various  compartments,  decked 
with  various  strange  marks,  and  evidently  copied 
after  the  Mexican  Calendar  given  by  Humboldt." 
(Presidency  and  Priesthood,  pp.  203,  204,  as  quoted 
by  W.  H.  Kelley  from  K.  D.  Howe's  works,  p.  272). 

This  quotation  is  made  by  Mr.  Kelley  with  the  view 
to  strengthen  the  statement  of  Martin  Harris  con- 
cerning the  latter's  visit  to  Prof.  Anthon,  as  will 
appear  from  the  following: 

*' This  statement  of  Martin  Harris  is  corroborated 
and  confirmed  by  Prof.  Anthon  himself."  (Presi- 
dency and  Priesthood,  p.  203). 

We  now  have  before  us  two  several  statements, 
namely,  one  made  by  Martin  Harris  in  a  second-hand 
way  through  Joseph  Smith,  as  touching  the  visit  of 
Harris  to  Prof.  Anthon  in  1828,  with  a  paper  con- 
taining a  transcript  of  the  characters  from  the  gold 
plates ;  and  another  declared  to  be  the  verified  state- 
ment of  the  Professor  concerning  the  same  visit,  and 
his  conversation  with  the  *' simple-hearted  farmer" 
concerning  the  plates  and  characters  in  question. 

It  will  doubtless  be  observed  that  these  statements 
differ  materially  as  to  what  occurred  on  that  occasion. 
Harris  states  that  Prof.  Anthon  declared  they  were 
''the  true  characters,"  and  that  said  characters  were 


230       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

*' Egyptian,  Chaldaic,  Assyrian  and  Arabic,"  and  that 
Smith's  translation  of  them  was  correct. 

But  Prof.  Authon  flatly  contradicts  this  statement, 
as  clearly  appears  from  the  above  quotation.  Instead 
of  pronouncing  them  *'  true  characters,"  he  avers 
that  the  paper  presented  by  Harris  *'  was  in  fact  a 
strange  scroll,''  consisting  of  "all  kinds  of  crooked 
characters,"  with  some  *' Greek  and  Hebrew  letters 
(as  he  remembered  it)  crosses  and  flourishes,"  but 
not  one  word  about  either  Egyptian,  Chaldaic,  Assy- 
rian or  Arabic.  Which  of  the  statements  are  we  to 
believe? 

It  is  quite  apparent  that  the  witnesses  radically 
disagree  upon  the  material  points  in  issue.  When 
witnesses  disagree  upon  a  point  material  to  the  issue, 
the  credibility  of  such  witnesses  must  be  taken  into 
consideration  in  order  to  the  arrival  at  just  conclu- 
sions. 

A  witness  who  has  no  personal  interest  in  the  ques- 
tions involved,  and  who  is  of  good  moral  character,  is 
entitled  to  full  credence.  But  if  the  witness  be  an 
interested  party,  or  if  his  general  veracity  is  bad, 
then  his  testimony  must  be  received  with  a  degree  of 
allowance  commensurate  with  existing  facts. 

The  only  two  witnesses  in  this  case  are  Prof. 
Charles  Anthon  on  the  one  hand,  and  Martin  Harris 
on  the  other.  To  apply  the  above  rule  (and  it  is  a 
rule  by  which  courts  of  justice  are  invariably  gov- 
erned, and  the  justice  of  which  is  never  questioned), 
let  us  inquire  whether  these  witnesses,  or  either  of 
them,  were  interested,  directly  or  indirectly,  in  the 
question  now  under  consideration. 

It  certainly  cannot  be  maintained  with  any  degree 
of  candor  that  Joseph  Smith  and  Martin  Harris,  the 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      231 

two  moving  spirits  in  the  "  golden  plate  "  scheme, 
were  not  directly  interested  in  a  matter  fraught  with 
so  much  importance  to  themselves.  If  they  succeed, 
bright  prospects  of  both  wealth  and  renown  are  be- 
fore them.  If  they  fail,  poverty  and  ignominy  are 
their  lot.  At  the  time  of  this  interview  they  were 
unknown  to  the  public,  having  nothing  to  lose,  but 
everything  to  gain  in  the  event  of  success. 

On  the  other  hand.  Prof.  Anthon  was  a  scholar  and 
linguist  of  great  renown,  and  a  gentleman  of  unques- 
tionable veracity,  having  in  view,  as  a  man  of  letters, 
only  the  development  of  such  facts  as  would  tend  to 
the  general  advancement  of  literature  and  science. 
Hence,  his  only  interest  in  this  paper  handed  him  by 
the  **  simple-hearted  farmer  "  was  to  arrive  at  the 
exact  truth  concerning  the  peculiar  characters  which 
the  paper  contained.  He  had  no  reputation  either 
to  make  or  to  lose  in  this  transaction.  The  result  of 
the  examination  could  not  in  the  least  affect  his 
standing  before  the  general  public,  either  as  a  gentle- 
man or  scholar,  and  he  cannot,  therefore,  be  con- 
sidered in  any  sense  an  interested  witness  in  the  case. 

This,  to  the  writer,  seems  to  be  a  fair  and  impartial 
'view  of  the  matter  as  it  now  stands. 

I  am  quite  aware,  however,  that  the  genuineness  of 
Mr.  Anthon's  statement,  as  published  by  E.  D.  Howe, 
is  questioned  by  those  interested  in  the  defense  of 
the  Book  of  Mormon,  on  the  ground  that  Howe  was 
an  enemy  to  the  Latter  Day  Saints.  But  I  confess  I 
do  not  see  how  this  enmity  towards  the  church  on  the 
part  of  E.  D.  Howe  could  in  the  least  affect  the 
statement  voluntarily  made  by  the  eminent  professor. 
It  is  unreasonable  to  believe  that  an  obscure  editor  of 
a  village  paper — a  man  whose  reputation  at  the  time 


232       TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

scarcely  exceeded  the  bounds  of  his  State — could  ex- 
ercise such  influence  as  to  induce  a  man  of  Prof. 
Anthon's  standing  to  make  a  statement  utterly  false 
and  misleading. 

Besides  this,  Prof.  Anthon's  statement  appeared 
in  Mr.  Howe's  work  as  early  as  1834;  and  if  it  had 
been  a  vile  fabrication — a  malicious,  misleading  false- 
hood— perpetrated  by  Mr.  Howe,  as  has  been  charged, 
the  fact  might  easily  have  been  determined  by  simply 
calling  Mr.  Anthon's  attention  to  the  matter,  and 
securing  his  denial  of  its  truthfulness.  Although  the 
professor  lived  thirty-three  years  after  the  publication 
of  Howe's  book,  having  died  in  1867,  no  such  denial 
was  ever  sought  or  obtained.  The  presumption 
would,  therefore,  naturally  be  that  Mr.  Anthon's 
statement,  as  published  by  E.  D.  Howe,  is  substan- 
tially, if  not  circumstantially  correct. 

Having  briefly  examined  the  testimony  of  the  wit- 
ness, and  the  source  through  which  it  has  been  trans- 
mitted to  us,  on  the  one  hand,  let  us  now  proceed  to 
examine  the  evidence  as  presented  by  the  other  side, 
and  the  channels  through  which  it  comes  to  us. 

To  begin  w^ith,  and  in  order  to  be  perfectly  fair,  I 
shall  concede  the  witnesses  on  both  sides  to  be  of 
good  moral  character,  and  that  their  veracity  has 
never  been  questioned.  As  we  have  already  seen,  the 
testimony  of  Martin  Harris  and  that  of  ]Prof.  Anthon 
differ  materially  on  very  important  points,  and  hence 
both  cannot  be  true.  It  is* not  deemed  necessary  to 
repeat  the  testimony  of  Mr.  Harris,  but  merely  to 
examine  the  channel  through  which  we  have  received 
it. 

I  wish  again  to  call  attention  to  the  fact  that  the 
statement  attributed  to  Martin  Harris  concerning  his 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      233 

interview  with  Prof.  Anthon  never  saw  the  light  of 
day,  so  far  as  the  public  is  concerned,  till  May  2, 
1842,  fourteen  years  after  the  event  is  said  to  have 
taken  place;  and  it  was  then  made  public,  not  by 
Martin  Harris,  but  by  Joseph  Smith,  the  very  man, 
above  all  others  on  earth,  the  most  directly  inter- 
ested. 

From  the  church  organ,  a  weekly  paper  pub- 
lished at  Nauvoo,  111.,  of  which  Joseph  Smith  was  the 
editor,  the  following  extract  is  quoted.  Joseph 
Smith  says : 

''  Some  time  in  the  month  of  February  [1828]  the 
aforementioned  Martin  Harris  came  to  our  place  [in 
Pennsylvania],  got  the  characters  which  I  had  drawn 
from  the  plates,  and  started  with  them  to  the  city  of 
New  York.  For  what  took  place  relative  to  him  and 
the  characters,  I  refer  to  his  own  account  of  the  cir- 
cumstances, as  he  related  them  to  me,  after  his  re- 
turn, which  was  as  follows:  'I  went  to  the  city  of 
New  York,  and  presented  the  characters  which  had 
been  translated,  with  the  translation  thereof,  to  Prof. 
Anthon,  a  gentleman  celebrated  for  his  literary 
attainments.'  "  etc.,  etc.  (Times  and  Seasons,  No. 
13,  Vol.  3,  May  2,  1842.) 

Thus  it  will  be  seen  that  the  statement  generally 
attributed  to  Martin  Harris,  is  nothing  more  nor  less 
than  a  repetition  by  Joseph  Smith  of  what  he  says 
Harris  told  him  of  the  alleged  interview  with  Prof. 
Anthon.  The  legal  value  of  this  statement,  as  every 
intelligent  reader  knows,  amounts  to  absolutely  noth- 
ing, and,  so  far  as  the  testimony  of  this  witness  is  con- 
cerned, the  fact  is  just  as  far  from  being  proved  as  if 
he  had  never  made  the  statement.  Mr.  Harris  is  the 
only  competent  witness  on  this  side  of  the  case,  and 


234       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

he  never  testified — Mr.  Smith  simply  speaks  for  him. 

The  best  evidence,  and,  in  fact,  the  only  evidence, 
of  which  this  case  is  susceptible,  would  be  the  solemn 
affirmation,  or  what  would  be  still  better,  perhaps, 
the  sworn  statement  of  Mr.  Harris.  But  no  such 
statement  or  affirmation  was  ever  obtained  from  him. 
Not  a  scrap  of  anything  Martin  Harris  ever  wrote — if 
he  ever  wrote  anything  on  the  subject — can  be  ad- 
duced in  support  of  this  claim  concerning  his  inter- 
view with  Prof.  Anthon. 

Every  rule,  either  of  law  or  usage,  will  exclude 
Joseph  Smith's  statement  as  to  what  Harris  said  con- 
cerning the  Anthon-Harris  interview,  so  long  as  the 
testimony  of  the  latter  was  attainable.  Harris  lived 
nearly,  or  quite,  fortyyears 2iiievM.Y .  Smith's  death,  in 
1844,  and  his  testimony  was,  therefore,  easily  obtain- 
able, had  he  been  willing  to  verify  Mr.  Smith's  state- 
ment as  made  in  the  Times  and  Seasons.  As  he  never 
did  this,  it  is  clearly  presumable,  as  well  as  highly 
probable,  that  he  never  made  the  statement  attribu- 
ted to  him.  This  view  is  rendered  still  more  probable 
when  the  fact  is  considered  that  he  denounced  Smith 
and  left  the  church  several  years  before  Mr.  Smith's 
death. 

The  foregoing  is  a  brief  summary  of  the  facts  as  we 
have  them  from  authentic  Mormon  sources,  and 
prove  beyond  all  doubt  or  controversy  that  the  state- 
ment always  attributed  to  Martin  Harris,  as  a  matter 
of  fact  cmne  from  Joseph  Smith,  the  so-called  trans- 
lator of  the  "  gold  plates." 

The  testimony  is  thus  shown  to  be  both  ex  parte  and 
hearsay,  and  is,  therefore  incompetent,  and  hence  in- 
admissible. 

These  objections  do  not,  and  indeed  cannot,  apply 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM      235 

to  the  testimony  of  Prof.  Anthon,  as  presented  to  the 
public  by  E.  D.  Howe,  for  the  very  good  reason  that 
he  made  the  statement  himself — it  is  not  Howe's  ver- 
sion of  it — directly  to  the  public,  and  no  competent 
witness  has  ever  attempted  to  contradict  him. 

In  fact,  Joseph  Smith,  eight  years  after  Prof. 
Anthon's  statement,  or  affidavit,  was  made  public, 
was  the  first  and  only  man  to  attempt  a  denial  of  the 
matters  and  things  therein  set  forth,  and  that,  too,  in 
the  very  face  of  the  fact  that  he  had  no  possible 
chance  of  knowing  whether  the  statements  were  true 
or  false,  he  having  never  met  Prof.  Anthon,  nor  cor- 
responded with  him  on  this  very  important  subject. 

Did  it  ever  occur  to  you  that  the  perpetual  silence 
of  Martin  Harris,  and  the  method  of  all  the  leading 
minds  of  the  church  to  "fight  shy"  of  Prof.  Anthon 
on  this  point  (not  one  of  them,  so  far  as  I  know,  ever 
having  made  an  effort  to  obtain  from  him  a  state- 
ment confirmatory  of  their  claim),  looks  just  a  little 
suspicious?  Does  it  not  look  just  the  least  bit  like 
they  were  afraid  his  testimony  \vould  upset  the  whole 
theory?     It  certainly  looks  so  to  me. 

The  foregoing  analysis  of  the  29th  chapter  of  Isaiah 
shows  most  conclusively  that  the  prophecy  has  no 
reference  whatever  to  America  and  its  inhabitants, 
but  to  Jerusalem  and  the  people  of  Israel.  It  is 
impossible,  therefore,  that  the  Book  of  Mormon  can 
be  a  revelation  from  God,  "brought  forth"  in  ful- 
fillment of  Isaiah's  prophecy,  or  any  other  Scripture. 

All  this  talk,  therefore,  about  "the  book  that  is 
sealed,"  is  simply  and  only  "a  cunningly  devised 
fable,"  invented  to  bolster  up  a  falsehood,  and  has 
no  foundation  in  the  truth.     Not  one  fact — and  facts 


236       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

are  said  to  be  stubborn  things — can  be  adduced  in  its 
support. 

The  '•^woi^ds  of  a  book  that  is  sealed,"  as  well  as 
the  "book"  itself,  were  simply  employed  by  the 
prophet  as  symbols  to  illustrate  the  utter  blindness  of 
the  Israelitish  people,  as  already  shown,  and  can, 
therefore,  have  no  possible  reference  to  the  visit  of 
Martin  Harris  to  Prof.  Anthon,  with  the  so-called 
words  of  a  book,  transcribed  from  the  plates. 


CHAPTER  XXV. 

TESTIMONY   OF   THE   THREE   WITNESSES. 

The  testimony  of  the  three  witnesses— A  remarkable  document- 
Apostle  Pratt's  view— An  immense  conclusion-The  witnesses 
not  deceived— Their  testimony  is  true  or  they  are  impostors— The 
line  is  drawn  by  Mormon  authority-Are  the  witnesses  unim- 
peachable?—Dii-ect  and  indirect  evidence— The  Mormon  Church- 
Authority  depends  upon  the  veracity  of  these  witnesses— An 
admission-A  negative  proposition— How  established -An  illus- 
tration. 

Following  is  the  testimony  of  the  three  witnesses 
to  the  Book  of  Mormon,  and  whose  declarations  are 
regarded  as  absolutely  unanswerable.  These  wit- 
nesses say : 

*'Be  it  known  unto  all  nations,  kindreds,  tongues, 
and  people,  unto  whom  this  work  shall  come,  that 
we,  through  the  grace  of  God  the  Father,  and  our 
Lord  Jesus  Christ,  have  seen  the  plates  which  contain 
this  record,  which  is  a  record  of  the  people  of  Nephi, 
and  also  of  the  Lamanites,  his  brethren,  and  also  of 
the  people  of  Jared,  which  came  from  the  tower  of 
which  hath  been  spoken;  and  we  also  know  that  they 
have  been  translated  by  the  gift  and  power  of  God, 
for  his  voice  hath  declared  it  unto  us;  wherefore  we 
know  of  a  surety,  that  the  work  is  true.  And  we 
also  testify  that  we  have  seen  the  engravings  which 
are  upon  the  plates;  and  that  they  have  been  shewn 
unto  us  by  the  power  of  God,  and  not  of  man.  And 
we  declare  with  words  of  soberness,  that  an  angel  of 
God  came  down  from  heaven,  and  he  brought  and 

(237) 


238       THE  DOCTBINES  AND  DOGMAS  OF  MORMONISM 

laid  before  our  eyes,  that  we  beheld  and  saw  the 
plates,  and  the  engravings  thereon;  and  we  know 
that  it  is  by  the  grace  of  God  the  Father,  and  our 
Lord  Jesus  Christ,  that  we  beheld  and  bear  record 
that  these  things  are  true;  and  it  is  marvelous  in  our 
eyes:  Nevertheless,  the  voice  of  the  Lord  commanded 
us  that  we  should  bear  record  of  it;  wherefore,  to  be 
obedient  unto  the  commandments  of  God,  we  bear 
testimony  of  these  things.  And  we  know  that  if  we 
are  faithful  in  Christ,  we  shall  rid  our  garments  of 
the  blood  of  all  men,  and  be  found  spotless  before 
the  judgment  seat  of  Christ,  and  shall  dwell  with  him 
eternally  in  the  heavens.  And  the  honor  be  to  the 
Father,  and  to  the  Son,  and  to  the  Holy  Ghost,  which 
is  one  God.     Amen."  Oliver  Cowdery. 

David  Whitmer. 

Martin  Harris. 

These  three  witnesses,  it  is  maintained  by  the  advo- 
cates of  the  Mormon  hierarchy,  stand  alike  unim- 
peached  and  unimpeachable.  Whether  the  Saints  are 
right  in  this  claim  remains  to  be  seen.  I  am  not 
aware  that  any  attempt  has  ever  been  made  to  ana- 
lyze the  testimony  of  the  "  three  witnesses,"  and  test 
their  utterances  by  the  introduction  of  the  testimony 
of  other  witnesses,  but  I  shall  do  so  in  these  pages. 

So  confident,  indeed,  are  Latter  Day  Saints  that 
the  testimony  of  these  three  men  cannot  be  invalid- 
ated, or  made  void,  that  Apostle  Orson  Pratt  defies 
the  world  to  refute  their  testimony  concerning  the 
Book  of  Mormon.     He  says: 

'*  If  he,  [Joseph  Smith]  was  sincere,  then  the  Book 
of  Mormon  is  a  divine  revelation,  and  this  church 
must'  be  '  the  only  true  and  living  Church  of   Christ 


THF  DOCTRINES  AND  DOGMAS  OF  MOEMONISM      239 

upon  the  face  of  the  whole  earth,'  and  there  is  no 
salvation  in  any  other.  This  is  an  immense  conclu- 
sion, but  we  can  come  to  no  other,  the  moment  we 
admit  his  sincerity."  (Pratt't  Works,  Evidences  of 
the  Book  of  Mormon  and  Bible  Compared,  page  55.) 
Respecting  the  testimony  of  Joseph  Smith  and  the 
three  witnesses,  Mr.  Pratt  says: 

''  No  reasonable  person  will  say  that  these  persons 
were  themselves  deceived;  the  nature  of  their  testi- 
mony is  such  that  they  must  either  be  bold,  daring 
impostors,  or  else  the  Book  of  Mormon  is  true." 
(Ibid,  page  50.) 

Relative  to  the  same  matter.  President  Joseph 
Smith  of  Lamoni,  Iowa,  says: 

*'The  testimony  of  these  witnesses  is  plain,  and  of 
a  nature  to  preclude  the  possibility  of  their  having 
been  deceived.  They  could  not  have  been  mistaken, 
hence  their  testimony  is  true,  or  they  are  liars."— 
(Smith's  History,  page  48.) 

Thus  the  line  is  drawn,  and  thinking  people  are 
forced  to  choose  between  Joseph  and  Mormonism  on 
one  hand,  and  the  entire  Christian  world  on  the 
other;  and  when  these  are  judged  by  the  results,  by 
their  fruits,  the  choice  may  with  safety  be  made.  If 
these  four  men  told  the  truth,  then  Mormonism  is 
true,  and  men  can  only  reject  it  "  under  the  penalty 
of  eternal  damnation."  Truly,  as  Mr.  Pratt  says, 
'*  this  is  an  immense  conclusion,"  and  yet  there  is  no 
middle  ground.  The  aggressive  methods  of  Mr. 
Pratt,  Mr.  Kelley,  President  Smith,  and  in  fact  all 
other  well-informed  Latter  Day  Saints,  force  us  in 
dealing  with  this  question,  to  treat  Joseph  Smith  and 
the  three  witnesses,  either  as  saints  and  absolutely 
right,  or  as  base  impostors  and  intentional  deceivers. 


240       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

It  is  rather  painful  to  be  driven  to  such  extremes. 
Christian  people  would  rather  believe  a  man  deceived 
and  honestly  in  error  than  be  forced  to  regard  him 
as  a  designing  impostor  and  an  unmitigated  fraud. 
But  since  President  Smith  and  Mr.  Pratt  inform  us 
that  the  facts  claimed  in  the  present  instance  pre- 
clude the  possibility  that  "these  four  persons  were 
themselves  deceived,"  we  are  compelled — though  ever 
so  much  against  our  will — to  treat  them  as  willful 
deceivers.  Deceived  or  deceivers  they  most  certainly 
must  be,  for  Mr.  Pratt  declares,  and  very  correctly 
as  we  must  admit,  that  '*  the  nature  of  their  testimony 
is  such  that  they  must  either  be  bold,  daring  impos- 
tors, or  else  the  Book  of  Mormon  is  true." 

ARE    THE    WITNESSES    UNIMPEACHABLE? 

With  reference  to  the  impeachability  of  the  wit- 
nesses Apostle  Pratt  has  this  to  say: 

"But  in  order  to  prove  that  the  witnesses  of  the 
Book  of  Mormon  are  all  impostors,  it  will  be  neces- 
sary to  prove  that  they  did  not  see  and  hear  an  angel 
— that  they  did  not  see  the  plates  in  the  angel's  hand 
— that  they  did  not  hear  the  voice  of  the  Lord  declar- 
ing that  they  were  translated  correctly.  All  reason- 
able men  will  admit  that  it  is  impossible  for  any 
negative  testimony  to  be  found  to  prove  directly  that 
God  did  not  send  his  angel  to  reveal  and  confirm  the 
truth  of  the  Book  of  Mormon;  and  as  there  is  no 
direct  evidence  to  negative  their  testimony  and  prove 
them  impostors,  therefore  if  it  be  possible  to  prove 
them  such  it  can  only  be  done  by  some  indirect  evi- 
dence arising  from  the  circumstances  of  the  case,  or 
from  the  nature  of  the  message  itself,  as  being  con- 
tradictory to  some  known  truth."  (Ibid,  page  55.) 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      241 

From  the  foregoing  it  may  be  seen  that  this  re- 
nowned philosopher  and  apostle  of  Mormonism  takes 
an  intelligent  and  comprehensive  view  of  the  question 
he  discusses.  He  fully  realizes  the  fact  that  there  is 
no  room  for  the  chief  actors  in  this  unique  drama  to 
be  deceived,  and  that  the  authenticity  of  the  Book  of 
Mormon,  as  well  as  the  authority  of  the  Mormon 
Church,  depends  upon  the  veracity  of  these  witnesses. 

Confident  he  must  be  of  his  ability  to  sustain  the 
veracity  of  his  witnesses,  as  may  be  seen  by  the  fol- 
lowing: 

"  These  witnesses  have  neither  of  them  denied  the 
bold  and  fearless,  though  humble,  testimony  which 
they  have  sent  forth  to  all  nations.  No  man  living 
can  prove  that  an  angel  did  not  appear  to  them. 
There  is  nothing  in  the  nature  of  the  event,  )ior  in 
any  of  the  ci rcumsta,nces  connected  with  it^  that  would 
render  it  absurd,  unscriptural,  unreasonable  or  im- 
probable. .  .  .  Therefore,  no  man  living  has  the 
least  authority  for  condemning  these  witnesses  as 
impostors.  Indeed,  there  cannot  be  brought  the  least 
shadow  of  evidence,  either  direct  or  indirect,  to  prove 
that  their  testimony  concerning  the  angel  is  false. 
Therefore,  as  their  testimony  cannot  be  proved  false, 
the  Book  of  Mormon  stands  upon  a  foundation  as 
firm  as  the  rock  of  ages,  and  as  secure  as  the  throne 
of  the  Almighty."     (Ibid,  page  56.) 

Mr.  Pratt  then  reaches  his  peroration  as  follows: 

"All  men  among  all  nations,  kindreds,  tongues  and 

people   are   required,   under   the   penalty   of   eternal 

damnation,  to  believe,  receive  and  obey  the  Book  of 

Mormon,  unless  they  can  prove  the  witnesses  thereof 

impostors.     And   this  they  cannot  do.''     (Ibid,  page 

56.)     The  italics  are  mine. 
16 


242       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

I  am  now  about  to  admit  a  fact  that  I  once  believed 
would  prove  fatal  to  the  position  of  any  man  making 
it,  namely:  I  concede  that  if  the  testimony  of  these 
witnesses  cannot  be  proved  false,  that  their  testimony 
is  flatly  contradicted  by  many  known  truths,  their 
statement  concerning  the  angel  is  unquestionably 
true,  and  the  Book  of  Mormon,  therefore,  is  a  divine 
revelation. 

The  reader  will  doubtless  have  observed  that  our 
admission  of  Mr.  Pratt's  conclusions  is  as  frank  and 
unreserved  as  are  the  premises  from  which  he  derives 
them.  We  desire  to  meet  this  issue  fairly  and 
squarely,  having  perfect  assurance  that  the  truth  is 
mighty  and  will  prevail. 

If  Mormonism  is  the  embodiment  of  a  revelation 
from  God,  let  it  triumph;  but  if  it  be  a  fraud,  a  base 
deception,  let  it  be  crushed  to  earth  to  rise  again  no 
more  forever. 

Mr.  Pratt,  as  do  all  defenders  of  this  Mormon 
dogma,  depends  upon  the  inability  of  his  opponents  to 
prove  a  negative.  If  the  testimony  of  these  witnesses 
cannot  be  proved  untrue,  if  these  witnesses  cannot 
be  proved  impostors,  then,  according  to  Mormon  logic, 
the  Book  of  Mormon  must  be  true. 

Two  objections  may,  with  all  propriety,  be  urged 
against  this  mode  of  argument,  namely : 

First.  Every  known  rule  of  logic  or  law  requires 
the  party  who  affirms  a  matter  in  dispute  to  jprove,  by 
competent  testimony,  that  which  he  affirms  to  be  true 
in  a  manner  so  clear  as  to  leave  no  room  for  reason- 
able doubt.  Failing  in  this  he  simply  loses  his  case, 
with  nobody  to  blame  but  himself. 

Second.  No  man  is  required  to  prove  a  negative. 
This  is  but  the  consequence  of  the  above  rule. 


THE  BOCTRIXES  AXD  DOGMAS  OF  MORMOXISAI      243 

While  under  no  obligation  to  do  so,  yet  negative 
propositions  are  quite  often  proved  by  defendants. 
Where  this  can  be  done  it  makes  a  strong  case  doubly 
strong. 

A  negative  proposition  can  be  established  only  by 
the  introduction  of  evidence  to  prove  a  fact  which  is 
utterly  incompatible  with  the  alleged  fact  in  iquestion. 
Thus  A  swears  he  saw  B  kill  C  at  a  given  time  and 
place.     This  is  called  direct,  or  positive  testimony. 

To  prove  that  he  did  7iot  kill  C  as  charged  in  the 
indictment,  B  shows  by  numerous  witnesses  whose 
veracity  cannot  be  questioned  that  at  the  exact  time 
he  is  charged  with  having  committed  the  crime  he 
was  fifty  miles  distant  from  the  place  where  the  crime 
was  committed.  B  thus  proves  that  he  did  not  kill 
C,  and  A's  testimony  is  thereby  rendered  worthless, 
while  A  himself  stands  impeached.  In  this  case  B 
is  said  to  have  proved  an  alibi. 

The  circumstances  of  the  case  must  harmonize  in 
every  detail  with  the  facts  as  they  are  set  up  in  the 
petition.  If  there  is  one  material  fact  which  is  in- 
compatible with  what  is  alleged  to  have  transpired,  it 
materially  weakens  the  plaintiff's  cause;  and  if  the 
point  in  question  be  fundamental,  it  utterly  destroys  it. 

Governed  by  these  rules,  I  shall  proceed  at  once  to 
examine  each  material  point  in  the  testimony  of  these 
witnesses,  and  see  if  they  are  in  accord  with  known 
truths. 


CHAPTER  XXVI. 

DID    THEY    SEE    AN    ANGEL  ? 

The  three  witnesses— Did  they  see  an  angel?— Impeaching  the  wit- 
nesses— Seven  counts  in  the  indictment — Eight  witnesses — Testi- 
mony unimportant — Their  defection  from  the  prophet  in  Mis- 
souri— Stick  to  their  original  storj- — The  three  witnesses  did  not 
recant — Reasons  for  adhering  to  the  original  story — Afraid  to 
expose  the  fraud — Better  die  with  a  lie  on  their  lips  than  to 
divulge  the  secret — The  touch  of  angelic  hands  in  holy  ordina- 
tion— How  could  they  forsake  the  prophet? — If  I  had  seen  the 
angel— A  visit  to  David  Whitmer — Did  the  witnesses  reaflBrm?— 
A  letter  from  Martin  Harris. 

In  the  examination  of  tlie  testimony  of  '*the  three 
witnesses,"  please  bear  in  mind  the  fact  that  we  have 
undertaken  to  prove  a  negative, — or  to  put  it  in 
different  form,  to  impeach  these  witnesses.  Such 
points  as  we  shall  be  able  to  sustain  by  suitable  evi- 
dence will  be  regarded  as  so  many  counts  in  the 
articles  of  impeachment  as  having  been  proved. 

The  several  counts  in  this  indictment  are  as  fol- 
lows :     These  three  witnesses  claim : 

1.  That  they  saw  an  angel  of  God  descend  from 
heaven. 

2.  That  said  angel  held  in  his  hand  the  gold  plates 
from  which  tli«  Book  of  Mormon  was  translated. 

3.  That  certain  letters  or  characters  were  engraved 
upon  these  plates. 

4.  That  said  letters  or  characters  were  '*  trans- 
lated by  the  gift  and  power  of  God,"  and  therefore, 

5.  That  the  "  voice  of  God  "  declared  unto  them 
that  said  plates  had  been  translated  correctly. 

(244) 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      245 

6.  That  this  "record"  contains  the  history  of 
■ancient  America;  and 

7.  That  "the  voice  of  God"  commanded  them 
"to  bear  testimony  of  these  things." 

These  several  points  are  either  true  or  false.  If 
true,  the  Book  of  Mormon  is  a  divine  revelation,  and 
the  Mormon  Church  the  only  church  of  Christ.  If 
they  are  false,  then  the  Book  of  Mormon  is  a  fraud, 
Joseph  Smith  and  "the  three  witnesses"  were  im- 
postors, and  the  Church  of  Jesus  Christ  of  Latter 
Day  Saints  a  failure. 

Mr.  Pratt,  as  we  have  already  seen,  presents  as  a 
matter  of  first  consideration  and  importance  the  fact 
that  neither  of  the  three  witnesses  ever  "denied  the 
bold  and  fearless  testimony  which  they  have  sent 
forth  to  all  nations." 

Besides  the  three  witnesses  named  there  were  also 
eight  others,  four  of  whom  were  Whitmers,  and  three 
were  Smiths,  with  one  Page.  These  witnesses  merely 
testify  to  having  seen  "the  plates  of  which  hath 
been  spoken,"  and  which  they  declared  had  "  the 
appearance  of  gold." 

They  also  saw  the  engravings  on  the  plates  which 
had  the  appearance  of  ancient  work,  and  of  curious 
workmanship. 

In  the  excerpt  which  follows,  the  "  eight  witnesses  " 
are  included.  Concerning  their  defection  from  the 
prophet  and  withdrawal  from  the  church.  President 
Joseph  Smith,  in  his  Church  History,  says: 

"  It  is  true  that  some  of  them  became  disaffected 
during  the  troublesome  times  in  Missouri,  and  that 
differences  arose  between  them  and  Joseph  Smith; 
but  these  differences  did  not  occur  on  account  of  the 
Book  of  Mormon  or  the  testimony  before  published 


246       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Their  contention  arose  from  other  causes,  real  or 
supposed,  and  did  not  affect  their  attitude  towards 
the  book.     .     .     . 

*'  Some  strong  and  perhaps  harsh  statements  were 
made  during  this  controversy,  but  this  only  argues 
that  they  were  not  afraid  of  retaliation  by  way  of 
exposure  of  previous  frauds."  (Smith's  History,  Vol. 
1,  page  49.) 

I  quote  the  foregoing  to  show  that  all  Mormon 
writers  of  eminence  regard  the  circumstance  of  these 
witnesses  having  remained  steadfast  to  their  original 
deplaration  concerning  the  angel  and  the  plates,  as 
being  a  very  strong  presumptive  evidence  of  their 
sincerity,  and  the  truthfulness  of  what  they  affirm. 
This  by  no  means  follows.  Thousands  of  men  guilty 
of  greater  offenses  than  that  of  these  witnesses 
(allowing  them  to  have  been  guilty  of  perpetrating  a 
fraud)  have  gone  into  eternity  protesting  their  inno- 
cence when  they  had  been  proved  guilty  beyond  the 
shadow  of  doubt. 

Does  the  fact  that  these  witnesses  stuck  to  their 
original  story  told  about  the  angel  prove  the  story 
true?  By  no  means.  No  reasonable  man  can  claim 
that  it  can  do  more  than  raise  the  presumption  that 
they  may  have  been  sincere;  but  it  by  no  means 
proves  their  sincerity. 

If  good  reason  can  be  shown  for  believing  that 
silence,  or  even  a  reaffirmation  of  the  original  story, 
would  be  more  profitable  to  them,  then  instead  of 
confirming  the  presumption  of  sincerity,  it  would 
most  certainly  raise  a  presumption  of  fraud. 

It  will  readily  be  granted  that  if  their  testimony  be 
true,  nothing  would  be  more  natural  than  that  they 
should  adhere  to  their  original  declarations  until  the 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      247 

day  of  their  death.  Bat  let  us  suppose  the  whole 
thing  was  a  conspiracy  and  a  fraud ;  then  what  would 
be  the  probable  course  of  these  witnesses? 

Would  one  of  them,  because  he  had  disagreement 
with  the  arch-conspirator,  be  likely  to  go  out  on  the 
streets  and  denounce  his  co-conspirator  as  a  cheat,  a 
liar  and  a  fraud,  knowing  that  while  doing  so  he 
would  lay  his  own  hypocritical,  fraudulent  conduct 
bare  to  the  gaze  of  an  indignant  public?  Would  he 
be  likely  to  uncork  the  vials  of  his  own  guilty  wrath 
against  his  followers,  when  he  knew  it  would  be  but 
the  signal  for  his  own  exposure  to  the  righteous  con- 
tempt of  an  injured  public?     Hardly. 

No  such  course  would  be  in  the  least  probable. 
The  interest  of  these  four  men  in  keeping  their  own 
counsel  was  mutual.  If  one  suffered,  they  must  all 
suffer.  If  one  was  exposed,  all  must  be  exposed.  If 
there  is  anything  in  this  wide  world  that  a  criminal 
fears  and  dreads,  it  is  exposure. 

The  character  of  this  fraud,  if  fraud  it  be,  is  such 
as  to  forever  ruin  the  prospects  and  blast  the  hopes 
of  any  man,  or  set  of  men,  once  the  fraud  should  be 
made  public.  For  a  man  to  confess  his  complicity  in 
such  a  nefarious  transaction,  would  be  to  confess 
himself  capable  of  any  crime  in  the  catalogue,  and 
would  set  the  mark  of  Cain  upon  his  brow,  and  brand 
his  posterity  with  the  ineradicable  mark  of  infamy. 

Could  either  of  the  witnesses  afford  to  do  this? 
Better,  far,  to  smother  their  conscience,  or  at  least 
put  it  to  sleep,  than  face  the  storm  of  indignation 
that  must  inevitably  follow  exposure.  So  such  men 
would  view  it. 

That  these  witnesses,  during  a  serious  difficulty 
between  themselves,  did  not  expose  one  another,  but 


248       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

continued  to  tell  the  same  old  story  concerning  the 
angel  and  the  plates,  proves  nothing  beyond  the  fact 
that  the  secret  that  formed  the  bond  of  their  union 
was  common  to  them  all,  and  could  not  with  impu- 
nity be  divulged  by  either. 

Better  go  down  to  their  graves  with  a  lie  upon 
their  lips,  than  to  divulge  a  secret,  the  revelation  of 
which  would  cover  their  names  with  infamy,  and 
mantle  the  cheeks  of  their  innocent  children  with  the 
blush  of  shame  and  regret. 

That  these  witnesses  turned  away  from  the  church 
and  denounced  their  leader,  is  already  in  evidence. 
To  believe  that  these  men  saw  an  angel,  and  heard 
the  voice  of  God  to  declare  that  Joseph  Smith,  by  the 
power  of  God,  had  correctly  translated  the  characters 
on  the  plates,  and  then  in  a  very  short  time  turn 
away  from  him  and  denounce  him,  is  incredible.  It 
is  unreasonable  that  any  ordinary  matter  of  disagree- 
ment should  produce  such  a  result.  If  in  company 
with  Joseph  Smith  these  witnesses  saw  the  angel  and 
heard  the  voice  of  God,  they  would  have  been  willing 
to  condone  his  faults  and  stand  by  him  through  any 
trial  and  in  any  emergency.  But  understanding  his 
searet,  they  were  unable  and  unwilling  to  make 
allowance  for  his  faults. 

Who  can  be  made  to  believe  that,  if  Oliver  Cow- 
dery  with  Joseph  Smith  bowed  in  the  lonely  wood  at 
noon-tide,  and  there,  in  the  sweet  solitude  and  grand- 
eur of  nature's  great  temple,  received  the  divine 
impress  of  angelic  hands  in  holy  ordination,  he  could 
ever  be  induced  to  turn  away  and  forsake  him? 

Who  can  believe  that  after  all  this  he  could  bring 
himself  to  denounce  the  prophet  called  of  God  to 
oi)en  up  the  work  of  the  seventh  and  last  dispensa- 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      249 

tion — even  the  "  dispensation  of  the  fullness  of 
times?" 

It  is  impossible  to  believe  that  these  witnesses,  and 
especially  Oliver  Cowdery,  knowing  that  the  church 
organized  by  Joseph  and  Oliver,  if  their  testimony  is 
true,  must  be  the  only  Church  of  Christ  on  earth, 
would  deliberately  withdi'Ew  from  it,  and  live  and  die 
without  its  protecting  fold?  And  yet  this  is  exactly 
what  they  did. 

If  I  had  seen  an  angel;  if  I  had  heard  the  voice  of 
God;  if  I  had  bowed  by  Joseph's  Smith's  side  and 
felt  the  touch  of  angel  hands  in  ordination,  and  heard 
the  declaration  that  he  was  a  prophet  of  the  living 
God,  all  the  combined  powers  of  earth  and  hell  could 
never  have  induced  me  to  forsake  him.  And  3'et  this 
is  exactly  what  Oliver  Cowdery  did. 

No,  sir,  I  cannot  believe  it — it  is  too  absurd. 
These  witnesses  never  saw  the  angel ;  they  heard  not 
the  voice  of  God,  or  they  never  could  have  pursued 
the  course  they  did  later  in  life. 

President  Joseph  Smith  and  apostles  W.  H.  Kelley 
and  Heman  C.  Smith,  are  particular  to  state  that  they 
saw  David  Whitmer  and  talked  with  him  concerning 
Oliver  Cowdery  and  Martin  Harris,  the  other  two 
witnesses,  and  their  attitude  towards  the  Book  of 
Mormon. 

I  am  glad  to  be  able  to  state  that  I,  too,  visited 
David  Whitmer  and  talked  with  him  on  the  same 
subject  many  years  before  either  of  the  above  named 
gentlemen  had  seen  him.  During  the  interview  I 
made  special  inquiry  concerning  Oliver  Cowdery,  as  I 
had  been  informed  that  he  died  an  infidel.  This  he 
informed  me  was  incorrect.  He  apologized  for 
Oliver's  persistent  refusal  to  return  to  the  fellowship 


250       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

of  the  church  by  saying  that  Joseph  Smith's  conduct 
during  the  troubles  in  Missouri  had  rendered  Oliver, 
his  brother-in-law,  very  skeptical,  but  that  he  was  not 
an  infidel. 

It  seems  impossible  that  Oliver  should  become 
skeptical  respecting  divine  things,  or  even  indifferent 
towards  them,  if  he  had  in  reality  seen  what  he 
claimed  to  have  witnessed.  Upon  the  whole  the  con- 
duct of  these  witnesses  certainly  raises  the  presump- 
tion of  fraud  respecting  their  connection  with  the 
origin  of  Mormonism. 

It  is  an  old  saying  and  a  true  one,  that  "actions 
speak  louder  than  words;"  and  in  this  case  the  actions 
of  these  witnesses  certainly  give  the  lie  to  their  words. 

DID    THE   WITNESSES    REAFFIRM? 

As  to  whether  these  witnesses  did  or  did  not  reaf- 
firm their  former  testimony  is  a  matter  of  indiffer- 
ence, for  the  reasons  alread}"  assigned.  That  David 
Whitmer  did  so,  and  for  reasons  which  directly  con- 
cerned himself,  may  not  be  questioned;  but  that 
Oliver  Cowdery  ever  did  so  is  extremely  doubtful. 

President  Smith,  in  his  church  history,  undertakes 
to  prove  that  both  Cowdery  and  Harris  reaffirm  their 
statement  concerning  the  angel  and  the  plates,  but 
his  authority  is  questionable. 

He  reproduces  from  George  Reynolds'  "  Mith  of  the 
Manuscript  Found,"  a  quotation  from  the  Deseret 
News,  the  Brighamite  organ  of  Salt  Lake  City,  a 
journal  by  no  means  reliable  in  matters  of  this  kind, 
as  the  people  of  the  Reorganized  Church  have  ever 
maintained.  The  extract  refers  to  a  conference  of 
the  Brighamite  Church  held  at  Council  Bluffs,  Iowa, 
Oct.  21,   1848,   when   Oliver  Cowdery,   it  is   claimed. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      251 

was  present,  and,  in  a  short  address,  reaffirmed  his 
former  testimony.  In  this  roundabout  way  he  is 
reported  to  have  said: 

"  In  the  early  history  of  this  church  I  stood  identi- 
fied with  her,  and  one  in  her  councils.  ...  I 
wrote,  with  my  own  pen,  the  entire  Book  of  Mormon 
(save  a  few  pages),  as  it  fell  from  the  lips  of  the 
prophet,  Joseph  Smith,  as  he  translated  it  by  the  gift 
and  power  of  God,  by  the  means  of  the  Urim  and 
Thummim,  or,  as  it  is  called  by  that  book,  '  holy  in- 
terpreters.' I  beheld  with  my  own  eyes  and  handled 
with  my  hands  the  gold  plates  from  which  it  was 
translated.  I  also  saw  with  my  eyes  and  handled 
with  my  hands  the  '  holy  interpreters.'  That  book  is 
true.  Sidney  Rigdon  did  not  write  it.  Mr.  Spaulding 
did  not  write  it.  I  wrote  it  myself  as  it  fell  from  the 
lips  of  the  prophet."  (Smith's  History,  Vol.  1,  page 
50.) 

Allowing  that  Oliver  Cowdery  uttered  the  exact 
words  as  reported,  it  lacks  every  important  element 
of  his  original  testimony.  His  original  declaration 
was  that  he  saw  an  heavenly  angel  and  heard  the 
voice  of  God,  the  only  two  things  in  his  testimony 
which  are  of  any  value.  In  his  so-called  reaffirma- 
tion he  makes  not  the  slightest  reference  to  either. 
He  simply  affirms  what  I  have  heard  a  thousand  Lat- 
ter Day  Saints  declare,  that  the  Book  of  Mormon 
was  translated  by  "  the  gift  and  power  of  God,"  and 
was  therefore  true. 

He  says  not  one  word  about  seeing  an  angel  nor 
hearing  the  voice  of  God,  the  only  means  of  render- 
ing his  knowledge  absolute  and  unmistakable. 

If  Oliver  Cowdery  ever  made  that  speech — which 
is  extremely  doubtful — why  did  he  omit  the  only  two 


^52       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

points  that  are  of  the  least  historical  or  legal  import- 
ance? Evidently  it  was  because  he  knew  the  **  tes- 
timony of  the  three  witnesses  "  was  false,  and  he  did 
not  care  to  repeat  it. 

Now  a  word  concerning  Martin  Harris.  Following 
is  the  manner  in  which  this  witness  reaffirms  his  tes- 
timony. In  a  private  letter  to  one  H.  B.  Emerson, 
of  New  Richmond,  Ohio,  and  as  it  seems,  in  answer 
to  questions  touching  the  matter,  Mr.  Harris  is  rep- 
resented as  saying: 

*'  Smithfield,  Utah,  Nov.  23,  1870. 

*'Mr.  Emerson,  Sir: — I  received  your  favor.  In 
reply  I  will  say  concerning  the  plates :  I  do  say  that 
the  angel  did  show  me  the  plates  containing  the  Book 
of  Mormon.  Further,  the  translation  that  I  carried 
to  Prof.  Anthon  was  copied  from  these  same  plates ; 
also,  that  the  professor  did  testify  to  it  being  a  cor- 
rect translation."     (Ibid,  pages  50,  51.) 

Except  in  a  letter  to  the  same  person  written  the 
year  following  "  by  a  borrowed  hand,"  in  which  he 
reaffirms  his  testimony  concerning  the  angel  and  the 
plates,  the  above  is  the  only  time,  so  far  as  the  writer 
is  aware,  that  Martin  has  ever  said  anything  for  the  pub- 
lic respecting  the  matter ;  and  it  is  the  only  reference 
be  has  ever  made,  in  writing,  to  his  visit  to  Professor 
Anthon.  Compare  the  language  of  this  letter  with 
the  statement  attributed  to  him  by  Joseph  Smith,  on 
page  224,  and  you  will  see  at  a  glance  that  the  lan- 
guage is  that  of  Joseph  Smith  and  not  that  of  the 
illiterate  and  "  simple-hearted  farmer." 

David  Whitmer  was  compelled,  in  order  to  keep  up 
appearances,  to  reaffirm  his  testimony,  for  the  reason 
that  he  was  himself  the  president  of  a  Mormon 
church  whose  authority  was  dependent  upon  the  val- 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      255 

idity  of  ordinations  performed  by  Joseph  Smith. 
And  to  deny  his  former  testimony  would  be  to  pro- 
claim himself  an  impostor,  and  his  church  a  fraud. 
And  this,  for  prudential  reasons,  he  could  not  afford 
to  do. 

All  the  circumstances  considered,  it  would  be  the 
wise  but  selfish  policy  of  those  witnesses  to  allow 
their  secret  to  die  with  them,  and  thus  save  them- 
selves from  ignominy  while  living,  and  their  posterity 
from  shame  and  disgrace  after  their  death. 

The  foregoing  facts  form  the  basis  for  a  strong 
presumption  in  the  minds  of  persons  not  previously 
committed  to  a  belief  in  the  story,  that  the  whole 
thing  was  a  conspiracy  to  deceive  and  mislead  the 
unwary,  for  the  purpose  of  achieving  wealth  and 
renown. 


CHAPTER  XXVII. 

THEY    DID    NOT    SEE    THE    ANGEL. 

Tliey  did  not  see  the  angel— The  reasons  given — Egyptology  little 
understood  in  1830— Under  the  light  of  recent  discoveries — The 
veil  removed— Book  of  Mormon  written  in  Egyptian— Orson 
Pratt's  testimony — Testimony  of  Martin  Harris — Were  tlie  char- 
acters on  the  plates  Egyptian? — Pac-simile  of  the  characters — 
Genuineness  verified  by  Mormon  authority. 

In  the  preceding  chapter  we  have  presented  facts 
which  are  of  such  a  character  as  to  create  not  only  a 
grave  doubt  as  to  the  sincerit}^  of  the  four  witnesses 
to  the  Book  of  Mormon,  but  to  actually  raise  a  very 
strong  presumption  of  guilt. 

As  already  quoted,  Mr.  Pratt  has  sought  to  assure 
us  that  "no  man  living  can  prove  that  an  arigel  did 
not  appear  to  them."  The  reason  assigned  by  this 
astute  defender  of  Mormonism  is  this: 

**  There  is  nothing  in  the  nature  of  the  event  itself, 
nor  in  any  of  the  circumstances  connected  with  it, 
that  would  render  it  absurd,  unscriptural,  unreason- 
able or  improbable.  .  .  .  Indeed,  there  cannot  be 
brought  the  least  shadow  of  evidence,  either  direct  or 
indirect,  to  prove  that  their  testimony  concerning  the 
angel  is  false." 

As  an  additional  reason  why  the  witnesses  cannot 
be  proved  impostors,  Mr.  Pratt  tells  us  just  what  he 
thinks  must  be  proved,  and  which,  in  his  opinion, 
was  utterly  impossible.  On  page  35  of  the  work  last 
quoted  he  says  that  in  order  to  prove  these  witnesses 
to  be  impostors  it  will  be  necessary  to  show: 

(254) 


THF  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      255 

1.  That  the  four  witnesses  (which  include  Joseph 
Smith)  '*  did  not  see  and  hear  an  angel." 

2.  "  That  they  did  not  see  the  plates  in  the  angel's 
hand;"  and, 

3.  ''  That  they  did  not  hear  the  voice  of  the  Lord 
declaring  that  they  were  not  translated  correctly." 

These  propositions,  being  of  a  negative  character, 
are  more  difficult  of  proof;  and  at  the  time  he  made 
them  (1850)  Mr.  Pratt  no  doubt  considered  it  a  matter 
of  impossibility  that  they  could  be  disproved.  And 
this  was  probably  the  case  at  that  early  day.  But  the 
last  half  of  the  present  century  has  wrought  miracles 
in  the  way  of  revealing  the  secrets  of  the  remote 
past. 

Keys  have  been  discovered  in  recent  years  by  which 
the  tombs  and  temples  of  ancient  Egypt  have  been 
made  to  yield  up  their  hidden  treasures  of  knowledge 
greatly  to  the  benefit  and  enlightenment  of  the 
modern  world. 

In  1830,  when  the  Book  of  Mormon  appeared,  and 
in  1850,  when  Mr.  Pratt  threw  down  his  challenge  to 
the  scholarship  of  the  world  to  prove  the  testimony 
of  the  witnesses  false,  comparatively  little  was  known 
concerning  the  language  and  literature  of  the  world's 
most  ancient  civilization.  A  dense  veil  of  mystery, 
deep  and  seemingly  impenetrable,  hung,  like  the  pall 
of  death,  over  all  ancient  Egypt.  This  veil  has  at  last 
been  lifted,  the  gloom  of  centuries  penetrated,  and 
ancient  Egypt  to-day  stands  revealed  to  the  admiring 
gaze  of  the  nineteenth  century.  Her  language  is  now 
as  easily  read  as  are  the  languages  of  ancient  Babylon 
and  Assyria. 

The  Book  of  Mormon,  while  professedly  written  by 
Hebrews  and  their  descendants,  is  said  to  have  been 


256       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

written  in  Egyptian.  A  very  unusual  thing,  indeed, 
for  a  writer  to  abandon  his  own  language  and  adopt 
one  of  a  foreign  nation,  and  especially  one  so  little 
understood  as  that  of  the  Egyptians. 

Relative  to  this  the  Book  of  Mormon  says : 

"I,  Nephi,  having  been  born  of  goodly  parents, 
therefore  I  was  taught  somewhat  in  all  the  learning 
of  my  father;  .  .  .  [and]  I  make  a  record  in  the 
hmguage  of  my  father,  which  consists  of  the  learning 
of  the  Jews  and  the  language  of  the  Egyptians.'' 
(1  Nephi  1:  1,  page  1.) 

Again : 

"For  he  [Lehi],  having  been  taught  in  the  language 
of  the  Egyptians,  therefore  he  could  read  these  en- 
gravings, and  teach  them  to  his  children."  (B.  of  M., 
page  154.) 

Concerning  the  plates  of  the  Book  of  Mormon  and 
the  engravings  upon  them,  Mr.  Pratt  says: 

'*  Each  plate  was  not  far  from  seven  by  eight  inches 
in  width  and  length,  being  not  quite  as  thick  as 
common  tin.  Each  was  filled  on  both  sides  with 
engraved  Egyptian  characters."  (Pratt's  works.  Evi- 
dences of  the  B.  of  M.  and  Bible  Compared,  page  49.) 

Martin  Harris,  it  will  be  remembered,  says  that  the 
characters  were  Egyptian.  Moroni,  who  "  hid  up  the 
record  unto  the  Lord,"  (see  Mormon,  chapter  4,  page 
532)  says: 

*'And  now  behold,  we  have  written  this  record 
according  to  our  knowledge  of  the  characters,  which 
are  called  among  us  the  reformed  Egyptian,  being 
handed  down  and  altered  by  us,  according  to  our 
manner  of  speech."     (Ibid,  page  538.) 

Although  altered  somewhat,  the  characters  were 
Egyptian,  nevertheless. 


THE  DOCTRI^'ES  AND  DOGMAS  OF  MORMONISM      257 

There  can  be  no  question,  then,  that  the  language 
of  the  plates  was  Egyptian.  Not  the  slightest  intima- 
tion that  any  other  language  was  ever  employed  in 
keeping  these  records,  and  hence  no  other  letters, 
signs  or  characters  could  possibly  have  been  used. 

The  reader  will  please  bear  this  in  mind,  as  it  forms 
the  basis  upon  which  the  argument  now  to  be  offered 
is  predicated.  If  the  plates  were  engraved  with  some 
other  characters  or  letters,  Greek  and  Hebrew,  for 
instance,  the  testimony  of  the  witnesses  is  thereby 
proved  false. 

Again,  if  it  should  be  claimed  that  not  only  Egyp- 
tian, but  other  characters  or  letters,  were  employed, 
such  as  Assyrian,  Arabic  and  Aramaic,  and  none  of 
these  characters  are  found  on  the  plates,  then  it 
follows  as  an  unanswerable  fact  that  the  plates  are  a 
fraud,  and  the  testimony  of  the  '*four  witnesses  "  to 
the  Book  of  Mormon  is  therefore  proved  false  beyond 
question  or  doubt. 

I  wish  now  to  lay  down  as  the  major  premise  in  this 
argument  a  proposition  which  no  man,  I  care  not 
what  his  religious  faith  may  be,  will  care  to  dispute, 
namely:  Neither  God  himself  nor  an  angel  of  his 
presence  can  be  made  a  party  to  fraud  and  deception ; 
that  they  can  neither  by  voice  nor  by  their  presence 
give  countenance  and  encouragement  to  falsehood; 
that  what  they  shall  utter  must  be  absolutely  and 
undoubtedly  true. 

This  fact  being  conceded,  then  it  must  follow  as  a 
logical  necessity  that  if  God  or  an  angel  be  represent- 
ed by  men  as  having  sanctioned,  approved  and  affirm- 
ed an  alleged  fact,  and  the  thing  alleged  or  affirmed 
shall  afterwards  be  proved  untrue,  then  the  men  who 

bore   such   testimony   have  testified  falsely,  and   are 

17 


258       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

therefore  proved  impostors ;   the  very  thing  that  Mr. 
Pratt  says  cannot  be  done. 

There  remains,  therefore,  but  one  question  now  to 
be  decided,  which,  in  the  very  nature  of  the  case, 
must  finally  and  forever  settle  this  matter  concerning 
the  testimony  of  these  '*four  witnesses,"  and  that 
question  is  this: 

WERE  THE  CHARACTERS  ON  THE  PLATES  EGYPTIAN? 

In  his  eagerness  to  give  face  to  his  fraud,  Joseph 
Smith  transcribed  some  of  his  signs,  letters,  or  char- 
acters, and  sent  them  by  Martin  Harris  to  Professor 
Charles  Anthon  to  be  translated.  This  one  act  of 
daring  egotism  has  rendered  it  possible  to  test  this 
marvelous  claim,  as  it  could  in  no  other  possible  man- 
ner ever  have  been  tested. 

This  identical  transcript  fell  into  the  hands  of 
David  Whitmer,  along  with  the  original  manuscript 
of  the  Book  of  Mormon  (and  how  this  happened  the 
writer  has  never  learned)  and  was  by  him  carefully 
preserved.  Photographic  copies  were  made  of  the 
original,  some  of  which  are  now  extant.  Plates  have 
been  made  and  fac-similes  printed  in  various  books 
published  by  the  Mormon  Church,  among  thcQi 
Smith's  Church  History  and  Kelley's  Presidency  and 
Priesthood.  Concerning  its  genuineness  Mr.  Kelley 
remarks: 

"  Here  is  presented  a  fac-simile  of  the  characters 
sent  by  Mr.  Smith  to  Prof.  Anthon  and  Dr.  Mitchell 
by  Martin  Harris.  .  .  .  These  characters  were 
photographed  from  the  original  document  borne  by 
Mr.  Harris  at  the  direction  of  David  Whitmer,  who 
had  in  his  possession  at  the  time   said  paper.     They 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      259 

were  carefully  examined  and  compared  by  the 
author." 

Relative  to  the  same  matter,  President  Joseph 
Smith  says: 

"  The  paper  containing  the  characters  (not  trans- 
lated) which  Martin  Harris  carried  to  Professor 
Anthon  was  carefully  preserved,  copied  and  photo- 
graphed. We  have  examined  them  when  in  the  hands 
of  the  late  David  Whitmer.  Without  further  com- 
ment we  herewith  present  a  fac-similie  from  a  plate 
used  in  Presidency  and  Priesthood  by  W.  H.  Kelley. 
The  reader  can  examine  them,  compare  them  with 
Professor  Anthon's  statements,  examine  the  evidence, 
and  form  conclusions  accordingly."  (Smith's  His- 
tory, Vol.  1,  page  22.) 

There  can  be  no  possibility  of  any  mistake  as  to 
the  genuineness  of  the  characters.  Made  by  Joseph 
Smith's  own  hand,  preserved  by  David  Whitmer,  one 
of  the  "  three  witnesses,"  photographed,  printed  and 
published  by  Mormon  authority,  precludes  the  possi- 
bility of  doubt  as  to  their  genuineness. 

But  one  point  now  remains  to  be  settled,  namely: 
Are  these  characters  Egyptian? 


CHAPTER  XXVIII. 

THE  CHARACTERS  ARE  NOT  EGYPTIAN — THE  TESTIMONY 
OF  SCHOLARS. 

The  characters  are  not  Egyptian — The  testimony  of  scholars — Mr. 
Kelley's  fac-simile — Submitted  to  scholars  for  examination — Ex- 
planatory letter — President  James  B.  Angell's  reply — A  moral, 
not  a  linguistic  question — Characters  fraudulent— Chas.  H.  S. 
Davis,  M,  D.,  Ph.  D.— Characters  put  down  at  random— Resem- 
ble nothing,  not  even  shorthand— Not  an  Egyptian  letter  or  char- 
acter in  it — A  letter  from  Jerusalem — Dr.  Charles  E.  Moldenke — 
The  plates  of  the  Book  of  Mormon  a  fraud — Egyptian  and  Aj-abic 
side  by  side — Is  ridiculous  and  impossible — Characters  bear  no  re- 
semblance to  Egyptian  or  Assyrian — Testimony  of  the  witnesses 
-compared — Scholarship  vs.  ignorance — Conclusion  of  the  whole 
matter. 

In  the  very  nature  of  the  case,  the  entire  question 
is  narrowed  down  to  one  of  language.  Everything 
now  depends  upon  the  one  question,  Were  the  char- 
acters on  the  plates  Egyptian?  If  they  were,  then  I 
am  free  to  admit  that  the  Mormon  Church  is  the 
Church  of  Christ.  If  they  were  not  Egyptian,  then 
the  church  of  the  Saints  is  not  the  Church  of  Christ, 
and  they  should  honestly  admit  the  fact. 

In  order  to  satisfactorily  determine  this  important 
question — important  because  fundamental — the  writer 
pursued  the  only  course  by  which  it  is  possible  to  set- 
tle a  linguistic  question,  and  that  is  to  submit  the 
fac-simile  to  the  most  eminent  scholars  of  our  time 
for  careful  examination. 

Unwilling  to  trust  to  the  accuracy  of  a  transcript 
made    in  the    ordinary  wav,  I  cut  the  plate  out  of  a 

{260} 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      261 

copy  of  Mr.  Kelley's  book,  and  submitted  it  to  a  few 
of  the  best  Egytologists  of  the  present  time,  with  a 
request  for  each  to  pass  his  professional  opinion  upon 
the  unique  document.  Each  of  the  gentlemen  ad- 
dressed returned  a  prompt  answer,  neither  of  them 
knowing  what  the  other  had  said;  or,  to  be  more  ac- 
curate, neither  knew  that  anybody  else  was  to  answer 
the  questions,  and  hence  there  could  be  no  possibility 
that  the  statement  of  one  could  be  influenced  by  that 
of  another. 

In  this  manner  each  depended  entirely  upon  his 
own  knowledge  of  the  question  to  be  considered,  and 
was,  therefore,  entirely  free  from  any  bias  that  might 
arise  from  having  previously  read  the  opinions  of 
another,  thus  securing  the  independent  opinion  of 
some  of  the  finest  scholars  in  the  Oriental  languages 
that  our  country  affords. 

The  accompanying  plate,  an  exact  reproduction  of 
Mr.  Kelley's  photographic  copy,  will  give  the  reader 
an  opportunity  to  make  a  more  extended  examination 
should  he  desire  to  do  so. 

To  each  of  the  gentlemen  whose  testimony  is  sub- 
mitted herewith,  was  addressed  a  letter  of  explana- 
tion and  inquiry,  substantially  as  follows: 

"Dear  Sir:  I  herewith  inclose  what  purports  to  be 
a  fac-simile  of  the  characters  found  upon  the  gold 
plates  from  which  it  is  claimed  the  Book  of  Mormon 
was  translated.  The  advocates  of  Mormonism  main- 
tain that  these  characters  are  '  Egyptian,  Chaldaic, 
Assyrian  and  Arabic' 

''  So  far  as  I  am  informed,  these  characters  have 
never  been  submitted  to  scholars  of  eminence  for 
examination;  and  as  the  languages  named  fall  within 
your  province,  including  Egyptology  and  Archeology, 


2  r^ 


s.  ^ 


TS      -4-3 


S    § 

<D     O 


THE  DOCTRINES  AXD  DOGMAS  OF  MOBMONISM     263 

your  professional  opinion  as  to  their  genuineness  will 
be  of  great  value  to  the  general  reader,  in  determin- 
ing the  exact  truth  with  respect  to  this  remarkable 
claim.  I  would  also  like  your  opinion  upon  the  fol- 
lowing questions,  namely: 

"1.  Did  Hebrew  scholars  at  any  time,  either 
before  or  since  Christ,  keep  their  records  on  tablets, 
or  plates  of  brass? 

*'  2.  If  so,  did  they  ever  write  in  the  Egyptian 
language? 

*'3.  Is  there  any  evidence  to  show  that  the  Penta- 
teuch was  ever  written  upon  such  plates  of  brass? 

"4.  Is  there  any  proof  that  the  law  of  Moses,  or 
even  the  Decalogue,  was  ever  written  in  the  Egyptian 
language?" 

In  response  to  this  communication.  President 
James  B.  Angell,  of  the  University  of  Michigan,  at 
Ann  Arbor,  writes: 

"Rev.  D.  H.  Bays,  Dear  Sir:  I  have  submitted 
your  letter  and  inclosure  to  our  Professor  of  Oriental 
languages,  who  is  more  familiar  with  the  subjects 
raised  by  your  questions  than  I  am.  He  is  a  man  of 
large  learning  in  Semitic  languages  and  archeology. 
The  substance  of  what  he  has  to  say  is : 

'**1.  The  document  which  you  enclose  raises  a 
moral  rather  than  a  liiiguistiG  problem.  A  few  letters 
or  signs  are  noticeable  which  correspond  more  or  less 
closely  to  the  Aramaic,  sometimes  called  Chaldee 
language;  for  example,  s,  h,  g,  t,  1,  b,  n.  There  are 
no  Assyrian  characters  in  it,  and  the  impression 
made  is  that  the  document  is  fraudulent. 

*'  '2.  There  is  no  evidence  that  the  Hebrews  kept 
their  records  upon  plates  or  tablets  of  brass ;  but  the 
Assyrians,  in  the  eighth  century  before  Christ,  did. 


264        THE  DOCTBINES  AND  DOGMAS  OF  MORMONISM 

"'3.  There  is  no  evidence  whatever  to  show  that 
the  Pentateuch  was  ever  written  on  such  plates  of 
brass.'  Yours  Trul}^ 

"James  B.  Angell." 

Ann  Arbor,  Mich.     (Italics  are  mine). 

The  question  raised  by  this  document  is  not  one  of 
language,  but  of  morals;  and  why  of  morals.  The 
answer  is  obvious.  If  the  characters  were  Egyptian, 
as  claimed,  the  question  would  evidently  be  one  of 
language  rather  than  of  morals.  In  the  careful  lan- 
guage of  a  scholar  the  writer  says,  *'the  impression 
made  is  that  the  document  is  fraudulent.^  ^ 

A  few  of  the  letters,  or  signs,  bear  some  resem- 
blance to  the  Aramaic,  or  Chaldee,  yet  there  is  not  a 
word  of  Egyptian  in  it.  If  the  story  told  by  these 
witnesses  concerning  the  angel  be  true,  the  characters 
on  these  plates  must  be  Egyptian;  otherwise  the  wit- 
nesses are  proved  to  be  impostors. 

Relative  to  the  characters  on  the  plates,  Chas.  H.  S. 
Davis,  M.  D.  Ph.  D.,  of  Meriden,  Conn,  author  of 
''Ancient  Egypt  in  the  Light  of  Recent  Discoveries,'' 
and  a  member  of  the  American  Oriental  Society, 
American  Philological  Society,  Society  of  Biblical 
Archeology  of  London,  Royal  Archeological  Institute 
of  Great  Britain  and  Ireland,  etc.,  etc.,  in  answer  to 
the  letter  of  inquiry  addressed  to  him,  writes  as 
follows: 

*'Rev.  D.  H.  Bays,  Dear  Sir:  I  am  familiar  with 
Egyptian,  Chaldaic,  Assyrian  and  Arabic,  and  have 
considerable  acquaintance  with  all  of  the  Oriental 
languages,  and  I  can  positively  assert  that  there  is  not 
a  letter  to  be  found  in  the  fac-simile  submitted  that 
can   be   found   in  the  alphabet  of  any  Oriental  Ian- 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      265 

guage,  particularly   of  those   you   refer   to — namely, 
Egyptian,  Chaldaic,  Assyrian  and  Arabic. 

"A  careful  study  of  the  fac-simile  shows  that  they 
are  characters  put  down  at  random  by  an  ignorant 
person — with  no  resemblance  to  anything,  not  even 
shorthand. 

*'No  record  has  ever  shown  that  the  Hebrews,  or 
any  other  Eastern  nation,  kept  their  records  upon 
plates  or  tablets  of  brass,  but  thousands  upon  thous- 
ands of  tablets  of  baked  clay  have  been  brought  to 
light,  antedating  two  or  three  thousands  years,  before 
the  time  of  Moses,  while  libraries  of  these  baked  clay 
tablets  have  been  found,  like  those  at  Tell  el  Amara. 
At  the  time  the  Old  Testament  was  written  paper 
made  from  papyrus  was  in  use,  and  as  documents 
have  been  found  in  Egypt  of  the  times  of  Moses, 
written  on  papyri,  it  is  not  unreasonable  to  suppose 
that  we  may  find  yet  portions  of  the  Old  Testament. 

''The  treasures  of  Egypt  and  Palestine  are  only 
just  being  brought  to  light.  Remarkable  discoveries 
are  yet  to  be  made.  Respectfully, 

"Chas.  H.  S.  Davis." 

Comment  seems  useless.  Here  we  have  the  testi- 
mony of  one  of  the  most  profound  scholars  of  our 
times,  who  declares  positively,  upon  his  reputation  as 
a  gentleman  and  scholar,  that  there  is  not  a  letter  to 
be  found  in  the  fac-simile  submitted  that  can  be  found 
in  the  alphabet  of  any  Oriental  language,  especially 
naming  the  "Egyptian,  Chaldaic,  Assyrian  and 
Arabic." 

This  declaration  is  so  perfectly  clear  and  unequiv- 
ocal that  no  misunderstanding  can  possibly  arise 
concern  ins  its  meaning. 


266       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Dr.  Charles  E.  Moldenke,  of  New  York,  now  in  the 
Orient,  and  concerning  whom  Dr.  Davis  says,  "  He  is 
probably  the  best  Egyptian  scholar  in  the  country," 
confirms  the  statements  above  presented,  as  the  fol- 
lowing letter  shows : 

"Jerusalem  [Palestine],  Dec.  27,  1896. 

"Rev.  D.  H.  Bays,  Dear  Sir  and  Brother:  Your 
letter  dated  Nov.  23rd  I  have  just  received.  I  will 
try  to  answer  your  questions  as  far  as  I  am  able.  I 
believe  the  plates  of  the  Book  of  Mormon  to  be  a 
fraud. 

"  In  the  first  place  it  is  impossible  to  find  in  any 
old  inscription,  '  Egyptian,  Arabic,  Chaldaic  and 
Assyrian,'  characters  mixed  together.  The  simple 
idea  of  finding  Egyptian  and  Arabic  side  by  side  is 
ridiculous  and  impossible. 

"  In  the  second  place,  though  some  signs  remind 
one  of  those  on  the  Mesa  Inscription,  yet  none  bear  a 
resemblance  to  Egyptian  or  Assyrian. 

"As  far  as  I  know  there  is  no  evidence  that  the 
Hebrews  kept  records  on  plates  of  brass,  or  ever 
wrote  on  such  plates.  About  the  prophecy  contained 
in  Isa.  29:1-14,  I  can  venture  no  opinion,  as  I  am  not 
a  Biblical  scholar,  and  only  concern  myself  about 
Egyptology.  Very  Truly  Yours, 

"  Charles  E.  Moldenke." 

testimony   of    the  witnesses   compared — scholar- 
ship vs.  ignorance. 

The  witnesses,  four  in  number,  which  include 
Joseph  Smith,  all  agree  in  their  declaration  that  an 
angel  of  God  appeared  to  them,  holding  the  plates  in 
his  hand,  and  that  they  heard  the  voice  of  God  out  of 
heaven,  declaring  that  Joseph  Smith  had  translated 


THF  DOCTRINES  AND  DOGMAS  OF  MORMOyiSM      267 

the  plates  correctly.  These  witnesses  say  that  the 
plates  contained  "  Egyptian,  Chaldaic,  Assyrian  and 
Arabic  "  characters.  (See  pages  224,  225.) 

Orson  Pratt  says  that  these  plates  were  **  filled  on 
both  sides  with  engraved  Egyptian  characters." 
Hence,  the  Egyptian,  Assyrian,  Chaldaic  and  Arabic 
characters  were  necessarily  found  mixed  together — 
found  side  by  side.  Concerning  this  Dr.  Moldenke,  a 
specialist  in  Egyptology,  says : 

"The  simple  idea  of  finding  Egyptimi  and  Arabic 
side  by  side,  is  ridiculous  and  impossible.'^ 

This  proves  that  the  document  presented  to  Pro- 
fessor Anthon  by  Martin  Harris  was  fraudulent.  As 
it  is  impossible  for  Egyptian  and  Arabic  to  be  found 
"  side  by  side,"  Egyptian  and  Arabic  were  not  found 
on  the  plates;  and  if  they  were  not  found  "side  by 
side  "  on  the  plates,  then  the  three  witnesses  were 
deceivers  and  Joseph  Smith  an  impostor. 

Two  of  these  witnesses,  namely,  Joseph  Smith  and 
Martin  Harris,  say  that  some  of  the  characters  tran- 
scribed from  the  plates  were  "Assyrian."  But  this 
is  flatly  contradicted  by  President  James  B.  Angell, 
who  says:    "  There  are  no  Assyrian  characters  in  it.'' 

Relative  to  the  characters  submitted  to  him  Dr. 
Davis  declares: 

"  I  can  positively  assert  that  there  is  not  a  letter  to 
be  found  in  the  fac-simile  submitted  that  can  be  found 
in  any  Oriental  language,  particularly  those  you  refer 
to,  namely,  Egyptian,  Chaldaic,  Assyrian  and 
Arabic,''  and  concludes  by  saying: 

"A  careful  study  of  the  fac-simile  shows  that  they 
are  characters  put  dotvn  at  random  by  an  ignorant 
person,  with  no  resemblance  to  anything,  not  evea 
short-hand." 


268       THE  DOCTBINES  AND  DOGMAS  OF  MOBMONISM 

All  these  scholars  agree  that  the  characters  are 
fraudulent,  and  that  there  is  not  a  single  character, 
letter,  or  sign,  in  the  fac-simile  made  by  Joseph 
Smith  that  has  even  the  slightest  resemblance  to  the 
Egyptian. 

Thus  the  testimony  of  three  witnesses  to  the  Book 
of  Mormon  is  flatly  contradicted  by  the  testimony  of 
an  equal  number  of  the  best  scholars  of  our  country 
and  our  times. 

Three  men  say  an  angel  exhibited  certain  "  plates  " 
to  them,  and  that  these  plates  were  **  engraved  with 
Egyptian  characters  "  (Pratt)  and  contained  the 
record  of  events  that  are  said  to  have  transpired  upon 
this  continent, — that  these  plates  had  been  translated 
by  the  '*  gift  and  power  of  God,"  and  that  the  Book 
of  Mormon  is  the  result  of  this  translation. 

The  Book  of  Mormon  confirms  this  declaration  by 
saying  the  plates  from  which  it  was  translated  were 
engraved  or  written  in  Egyptian. 

These  three  men  also  state  that  the  voice  of  God 
commanded  them  to  *' bear  record  of  these  things." 
The  testimony  of  three  scholars  of  'great  eminence 
shows  most  conclusively  that  not  one  word,  not  one 
character,  found  in  the  fac-simile  is  Egyptian,  thus 
proving,  not  only  that  the  characters  were  fraudu- 
lent, but  that  the  witnesses  testified  falsely,  thus 
proving  exactly  what  Mr.  Pratt  and  all  Latter  Day 
Saints  declare  could  not  be  proved,  namely,  that  the 
witnesses  were  iinjjostors. 

The  witnesses  having  sworn  falsely,  their  testimony 
is  invalidated — they  stand  impeached  before  God  and 
man;  and  their  names  must  go  down  in  history  as 
being  the  most  daring,  wicked  impostors  the  world 
ever  knew. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      269 

In  conclusion  upon  this  part  of  our  subject,  we 
simply  submit  that  this  whole  Mormon  question  is 
purely  a  question  of  veracity?  Mormonism  comes  to 
us  and  demands  recognition  as  a  revelation  from 
heaven,  upon  the  testimony  of  three  interested  wit- 
nesses— witnesses  whose  ignorance  of  the  facts  raised 
by  the  question  of  language  involved  renders  them 
wholly  incompetent. 

The  witnesses,  however,  did  not  pretend  to  be 
Eg3'ptian  scholars,  and  therefore  say  that  God  told 
them  by  his  own  voice  that  the  plates  had  been  trans- 
lated correctly.  This,  they  urge,  was  their  only 
means  of  obtaining  the  knowledge  which  they  claim 
to  possess.  As  there  is  no  possibility  that  these  wit- 
nesses could  themselves  be  deceived,  their  statement 
is  either  unquestionably  true  or  absolutely  false. 

Three  witnesses,  whose  veracity  and  competency  is 
simply  placed  beyond  question,  have  testified  that 
there  is  not  a  word  of  Egyptian  found  among  the 
characters  submitted  to  them  for  examination. 

All  Mormon  authority  unites  in  declaring  that  the 
plates  of  the  Book  of  Mormon  were  written  in  Egyp- 
tian. Joseph  Smith  says  he  made  a  transcript  of  the 
characters  found  on  the  plates. 

These  characters  were  submitted  to  Professor 
Anthon,  who,  according  to  the  Smith-Harris  state- 
ment, declared  them  to  be  Egyptian.  But  this  the 
Professor  denied.  The  fac-simile  made  by  Joseph 
Smith  was  carefully  preserved  by  David  Whitmer. 
Mr.  Kelley  secured  the  photographic  copy  from  which 
his  plate  was  made.  This  identical  fac-simile  plate 
was  submitted  to  three  eminent  scholars,  whose  testi- 
mony is  herewith  submitted,  and  these  scholars  declare 


270       TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

there  is  not  an  Egyptian  character  in  the  entire  tran- 
script. 

The  Book  of  Mormon  says  the  plates  taken  from 
Laban  by  Nephi  contained  the  "  five  books  of  Moses  " 
(see  B.  of  M.  page  15;  also  page  149)  and  that  they 
were  written  on  plates  of  brass.  The  scholars,  in 
answer  to  questions  as  to  whether  the  Hebrews  ever 
kept  their  records  on  such  plates,  uniformly  declare 
they  never  did,  and  that  there  is  no  evidence  to  show 
that  the  Pentateuch  was  ever  written  on  such  metallic 
plates.  They  further  say  the  Pentateuch  was  never 
written  in  Egyptian. 

THE   PLATES    OF    BRASS. 

The  Book  of  Mormon  minutely  describes  the  cir- 
cumstance of  Nephi 's  return  to  Jerusalem,  in  company 
with  his  brothers,  and  the  means  employed  to  obtain 
possession  of  certain  "plates  of  brass"  which  were 
the  private  property  of  a  prominent  Jew  named 
Laban.  In  order  to  get  these  plates,  Nephi  slew 
Laban  with  his  own  sword,  literally  severing  his 
head  from  his  body,  and  then  quietly  donned  the 
murdered  man's  apparel.  In  ,  this  disguise  he  re- 
turned to  the  palace,  and  by  assuming  Laban's  voice, 
succeeded  in  deceiving  the  servant  who  had  charge 
of  the  keys  to  his  master's  treasury,  and  through  him 
obtained  the  coveted  prize. 

Zoram,  Laban's  servant,  accompanied  Nephi  to  the 
place  where  his  brethren  were  concealed  outside  the 
walls  of  the  city,  where  he  was  seized  by  Nephi,  who 
gave  the  unfortunate  man  his  choice  between  death 
and  captivity.  Rather  than  forfeit  his  life,  the  ser- 
vant of  Laban  accompanied  them  into  the  wilderness. 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      271 

and  became  one  of  their  number.  (See  Book  of  Mor- 
mon, pages  12-14.) 

These  plates  were  said  to  contain  '*the  five  Books 
of  Moses,"  and  "  also  a  record  of  the  Jews  from  the 
beginning,  even  down  to  the  commencement  of  the 
reign  of  Zedekiah,  king  of  Judah;  and  also  the 
prophecies  of  the  Holy  prophets,  from  the  beginning, 
even  down  to  the  commencement  of  the  reign  of 
Zedekiah ;  and  also  many  prophecies  which  have  been 
spoken  by  the  mouth  of  Jeremiah."     (Ibid,  page  15.) 

This  circumstance  would  not  in  itself  appear  re- 
markable were  it  not  for  two  alleged  facts  connected 
with  it,  namely: 

1.  That  the  Pentateuch,  together  with  the  proph- 
ecies, were  written  on  "  plates  of  brass;"  and 

2.  That  they  were  written  in  Egyptian. 

If  this  so-called  record  had  stopped  at  this,  the 
fraud  would  have  been  less  transparent,  and  not  so 
easily  detected,  but,  as  if  to  cap  the  climax  of  histor- 
ical absurdity,  it  goes  back  to  the  period  of  Joseph's 
sojourn  in  Egypt,  and  represents  the  favorite  son  of 
Jacob  as  having  written  a  wonderful  prophecy  rela- 
tive to  the  deliverance  of  the  Israelites  from  bond- 
age under  the  leadership  of  Moses. 

These  "  plates  of  brass  "  revealed  the  further  fact 
that  Lehi  was  himself  a  descendant  of  Joseph.  Not 
only  did  Joseph  prophecy  that  God  would  raise  up 
Moses,  through  whom  Israel  should  be  redeemed 
from  the  bondage  of  Egypt,  but  he  told  also  of  ''  a 
choice  seer  "  who  should  arise  in  the  last  days  to  lead 
his  posterity  out  of  bondage.  Concerning  this  mod- 
ern Moses,  Lehi  says: 

*' Yea,  Joseph  truly  said,  thus  saith  the  Lord  unto 
me:  a  choice   seer  will  I  raise  up  out  of  the  fruit  of 


272       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

thy  loins,  .  .  .  and  I  will  make  him  great  in  mine 
eyes.  .  .  .  And  he  shall  be  great  like  unto  Moses." 
*'  And  thus  prophesied  Joseph,  saying:  Behold,  that 
seer  will  the  Lord  bless,  and  they  that  seek  to  destroy 
him  shall  be  confounded.  .  .  .  And  his  name 
shall  be  called  after  me;  and  it  shall  be  after  the 
name  of  his  father.  And  he  shall  be  like  unto  me." 
(Book  of  Mormon,  pages  QQ,  67.) 

Thus  it  is  made  plain  that  this  wonderful  '*  seer  " 
should  be  known  among  his  fellows  as  Joseph,  which 
was  also  to  be  the  name  of  his  father. 

With  the  addition  of  the  rare  and  euphoneous 
cognomen  of  *' Smith,"  this  remarkable  prophecy  of 
Jacob's  fortunate  son  could,  by  no  possible  means, 
have  been  misunderstood.  But  even  as  it  is,  no 
reader  of  ordinary  intelligence  can  fail  to  understand 
that  "  my  servant,  Joseph  Smith,  Jr.,"  was  the  indi- 
vidual whom  the  original  Joseph  had  in  mind  at  the 
time  he  engraved  the  burning  words  of  this  great 
prophecy  upon  these  "  plates  of  brass."  How  for- 
tunate that  the  words  of  this  prophecy  have  been 
thus  miraculously  preserved,  and  handed  down  from 
father  to  son  in  a  direct  line  from  the  great  progeni- 
tor, to  bless  the  inhabitants  of  the  earth  in  the  closing 
decade  of  the  nineteenth  century!  Who  can  now 
wonder  that  the  prophet-angel  Moroni  should  gladly 
leave  the  shining  courts  of  glory  and  io3'Ously  wend 
his  way  to  earth,  to  make  known  the  hiding-place  of 
such  a  treasure? 

That  this  prophecy  was  written  on  the  plates  of 
brass  which  Nephi  murdered  Laban  to  obtain,  may  be 
seen  from  the  following: 

"  And  now,  I,  Nephi,  speak  concerning  the  prophe- 
cies of   which   my  father   hath   spoken,    concerning 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM    273 

Joseph,  who  was  carried  into  Egypt.  For  behold,  he 
prophesied  concerning  his  seed  .  .  .  and  they  are 
written  upon  the  plates  of  brass."     (Ibid,  page  68.) 

One  would  naturally  suppose  that  the  Israelites 
would  keep  their  records  in  the  language  of  their 
fathers — the  Hebrew.  But  not  so.  Joseph,  the  son 
of  Jacob,  wrote  this  prophecy  in  Egyptian,  and  both 
the  Pentateuch  and  the  prophecies,  which  were  said 
to  have  been  found  on  these  plates,  were  written  in 
the  Egyptian  language,  as  may  be  seen  from  the 
following: 

*'And  he  [King  Benjamin]  also  taught  them  [his 
three  sons]  concerning  the  records  which  were 
engraven  on  the  plates  of  brass,  saying.  My  sons,  I 
would  that  ye  should  remember,  that  were  it  not  for 
these  plates,  ...  we  must  have  suffered  in 
ignorance,  even  at  the  present  time,  not  knowing  the 
mysteries  of  God:  for  it  were  not  possible  that  our 
father  Lehi  could  have  remembered  all  these  things, 
to  have  taught  them  to  his  children,  except  it  were 
for  the  help  of  these  plates:  for  he  having  been 
taught  in  the  language  of  the  Egyptians,  therefore 
he  could  read  these  engravings,  and  teach  them  to  his 
children."  (Ibid,  pages  153,    154.) 

From  the  foregoing  it  is  impossible  to  dodge  the 
fact  that  the  brass  plates  under  consideration  were 
written  in  the  Egyptian  language,  and  contained  the 
*'five  Books  of  Moses"  and  the  writings  of  all  the 
prophets,  including  Isaiah,  down  to  the  time  of  the 
Babylonian  captivity.  This  claim  is  either  true  or 
false.  If  the  Hebrews  kept  their  records  on  *'  plates 
of  brass,"  and  if  such  records  were  written  in  Egyp- 
tian and  not  in  Hebrew,  then  the  Book  of  Mormon 

may  be  true.     But   if   it   can   be   shown  that  brass 
18 


274       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

tablets  were  never  used  by  the  Hebrews  in  keeping 
their  records,  and  that  they  never  wrote  in  the  Egyp- 
tian language,  then  the  statement  made  concerning 
the  brass  plates  in  question  cannot  be  true,  and  the 
Book  of  Mormon  must,  therefore,  be  a  transparent 
fraud.  In  order  to  determine  this  matter,  we  have 
but  to  ascertain  what  are  the  facts  relative  to  the 
following  questions: 

1.  Is  it  historically  true  that  the  Hebrews  ever 
wrote  on  tablets  or  ''  plates  of  brass?  " 

2.  If  so,  did  they  ever  write  in  the  Egyptian  lan- 
guage? 

3.  Were  the  ''five  books  of  Moses"  ever  written 
upon  such  plates  of  brass? 

4.  Were  the  *'law  and  the  prophets,"  or  any  por- 
tion of  them,  ever  written  in  Egyptian? 

In  answer  to  a  letter  of  inquiry  addressed  to  Presi- 
dent William  R.  Harper,  of  the  University  of 
Chicago,  that  distinguished  scholar  says: 

*'  To  your  first  three  questions  I  would  give  the 
answer,  no.  With  regard  to  the  fourth,  the  Penta- 
teuch was  transmitted  in  Coptic  some  time  between 
the  third  and  tenth  centuries,  A.  D.,  but  was  never 
written  in  Egyptian  before  that  timeJ'^    (Italics  mine). 

With  the  above  statement  Ira  Maurice  Price,  Ph. 
D.,  of  the  University  of  Chicago,  is  in  perfect  accord. 
He  says: 

"  There  is  no  such  instance  on  record  among  the 
Hebrews,  nor  among  other  nations  about  the 
Hebrews.  No  evidence  that  they  ever  did  write  in 
the  Egyptian  language." 

Eelative  to  the  same  questions  President  James  B. 
Angell,  University  of  Michigan,  says: 

*'  There  is  no  evidence  that  the  Hebrews  kept  their 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISAI      275 

records  upon  plates  or  tablets  of  brass.  There  is  no 
evidence  whatever  to  show  that  the  Pentateuch  was 
ever  written  on  such  plates  of  brass." 

To  the  testimony  of  these  gentlemen  we  might  add 
that  of  a  number  of  others,  but  to  do  so  would  be 
wholly  superfluous,  as  their  reputation  for  ripe  schol- 
arship is  world-wide  and  unquestionable. 

From  the  foregoing  we  glean  the  following  facts: 

1.  The  Hebrews  never  kept  their  records  on 
*'  plates  of  brass." 

2.  No  Hebrew  records  were  ever  kept  on  tablets 
of  brass,  or  any  other  substance,  in  the  Egyptian  lan- 
guage, and 

3.  The  Pentateuch  was  never  written  in  Egyptian 
prior  to  the  Christian  era. 

Conclusion;  As  the  Book  of  Mormon  declares  the 
Pentateuch  was  written  on  plates  of  brass,  and  in  the 
Egyptian  language  in  the  year  600,  B.  C,  and  as  no 
such  thing  was  ever  done,  the  Book  of  Mormon  is 
thereby  proved  a  fraud,  and  Mormonism  a  delusion. 

If  the  "five  books  of  Moses"  (a  purely  modern 
phrase)  were  never  written  on  "  plates  of  brass,"  this 
fact  furnishes  another  link  in  the  chain  of  evidence 
that  the  Book  of  Mormon  is  a  fraud.  The  question 
now  stands  thus : 

THE  TESTIMONY  OF  THREE  GREAT  SCHOLARS, 

VS. 
THE  TESTIMONY  OF  THE  THREE  WITNESSES. 

Reader,  in  the  light  of  all  the  facts,  whose  word 
will  you  take  in  this  case?  The  whole  question  may 
be  summed  up  in  a  single  proposition.  If  Mormonism 
is  true,  the  plates  must  have  been  2critten  in  Egyptian, 
The  plates  were  not  written  in  Egyptian.     Therefore 


276       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Mormonism  is  not  true.  And  if  Mormonism  is  not 
true,  then  the  three  witnesses  were  deceivers,  Joseph 
Smith  was  an  impostor,  and  the  Mormon  Church  a 
fraud.  There  is  no  possible  means  of  escape  from 
this  conclusion.  "  Choose  ye  this  day  whom  ye  will 
serve." 


CHAPTER  XXrX. 

THE   DOCTRINES    OF   MORMONISM. 

The  Doctrines  of  Mormonism— What  the  Saints  believe— The  only- 
way  to  be  saved — Erroneous  exegesis — Faith  towards  God — 
Repentance  from  dead  works — Works  of  the  law — Must  leave 
them— Cannot  perfect  the  believer — Character  of  the  Hebrew 
letter— Hebrews  6:  1,  2  paraphrased— The  doctrine  of  baptisms- 
Divers  washings  of  the  law— Baptize— Born— The  difference — The 
law  of  life— The  law  of  sin  and  death— Summary. 

Having  in  a  previous  chapter  reviewed  the  doctrine 
of  the  Mormon  Church  with  respect  to  church  organ- 
ization, I  will  now  proceed  to  examine  what  they  are 
pleased  to  term  the  plan  of  salvation.  The  Saints 
believe  that,  in  order  to  be  received  into  the  '*  celes- 
tial glory,"  a  man  must  obey  that  form  of  doctrine 
which  they  teach.  If  he  comes  short  of  this,  that  is, 
if  he  does  not  formally  obey  the  Gospel  as  they  teach 
it^  he  must  be  damned.  The  logical  conclusion 
is,  that  none  but  Latter  Day  Saints  will  "  be  saved  in 
the  celestial  kingdom." 

Man  fell  through  disobedience  to  a  specific  law,  we 
are  told,  and  he  can  only  be  redeemed  through  obedi- 
ence to  a  law  whose  terms  are  equally  definite.  The 
particular  elements  of  this  law,  they  assure  us,  may 
be  found  in  the  following  Scriptures: 

"  Whosoever  transgresseth  and  abideth  not  in  the 
doctrine  of  Christ,  hath  not  God.  He  that  abideth 
in  the  doctrine  of  Christ,  he  hath  both  the  Father  and 
the  Son."     (2  John  9.) 

(277) 


278        THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

*' Therefore  leaving  the  principles  of  the  doctrine 
of  Christ,  let  us  goon  unto  perfection;  not  laying 
again  the  foundation  of  repentance  from  dead  works, 
and  oi  faith  towards  God,  of  the  doctrine  of  baptisms^ 
and  of  laying  on  of  hands,  and  of  resurrection  of  the 
dead,  and  of  eievn^iX  judgment.'^    (Heb.  6:  1,  2.) 

As  taught  in  Mormon  theology,  the  ''doctrine  of 
Christ,"  mentioned  by  John,  is  analyzed  by  Paul  in 
his  letter  to  the  Hebrews,  who  names  the  six  princi- 
ples or  elements  entering  into  the  doctrine  of  Christ 
as  a  completed  whole.  Anything  short  of  these  six 
principles,  called  by  the  Saints  the  "  first  principles 
of  the  Gospel,"  will  not  suffice  to  save  a  man. 

The  passage,  as  usually  quoted  and  defined  by  the 
teachers  among  the  Saints,  stands  thus : 

1.  "Faith  towards  God." 

2.  *'  Repentance  from  dead  works." 

3.  "  The  doctrine  of  baptisms," — i,  e.  of  water  and 
of  the  Spirit. 

4.  "The  laying  on  of  hands," — for  the  gift  of  the 
Holy  Ghost. 

5.  "The  resurrection  of  the  dead,"  and 

6.  "  Eternal  judgment." 


Note. — There  has  long  existed  a  difference  of  opinion  among 
scholars  as  to  the  authorship  of  the  epistle  to  the  Hebrews.  It  is 
worthy  of  remark  that  while  the  Western  or  Roman  division  of  the 
church  rejected  the  epistle  both  as  Pauline  and  canonical,  the  Eastern 
division,  including  Asia  Minor  and  Palestine,  accepted  it  as  Pauline, 
and  therefore  canonical.  Those  who  oppose  its  claim  to  Pauline 
authorship  seem  to  "confound  a  matter  of  historical  fact,  namely, 
the  true  authorship  by  Paul,  with  a  matter  of  opinion,"  and  base 
their  opposition  principally,  if  not  altogether,  upon  the  question  of 
style.  The  Alexandrian  and  Palestinian  churches  seem  never  to 
have  questioned  what  to  them  was  historically  true,  namely,  that 
Paul  was  the  author  of  tl)e  Hebrew  letter. 

Origen,  who  was  perhaps  the  most  eminent  biblical  scholar  of  his 
age,  while  he  thought  the  style  uu-Pauline,  yet  he  was  willing  to 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      279 

These  six  principles  constitute  the  "  doctrine  of 
Christ,"  in  which  a  man  must  believe  and  abide, 
exactly  as  the  Saints  teach  and  practice  it,  or  he  can- 
not be  saved.  From  a  doctrinal  point  of  view  this  is 
the  citadel  of  the  Saints,  and  is  regarded  as  a  veri- 
table Gibraltar,  and  absolutely  impregnable. 

If  the  premise  assumed  by  their  teachers  be  granted, 
why,  of  course  we  should  be  compelled  to  admit  their 
conclusions;  but  I  do  not  admit  their  premise.  It  is 
assumed;  not  proved.  Let  us  now  reconnoitre  this 
stronghold  of  the  Saints,  and  see  whether  it  be  in- 
vulnerable. 

In  the  first  place,  the  rendering  of  this  passage  in 
the  common  version  does  not  suit  the  Saints,  and  so 
their  ''  translator,"  Joseph  Smith,  has  furnished  them 
a  better  one.     It  reads  thus  : 

"Therefore  not  leaving  the  principles  of  the  doc- 
trine of  Christ," — that  is  to  say,  you  must  not  leave 
the  principles  of  the  doctrine  of  Christ;  and  that  the 
six  principles  enumerated  immediately  following,  are 
the  principles  taught  by  Christ,  and  are,  therefore, 
his  doctrine.  Let  us  see  about  this.  Is  it  a  tenable 
position?     I  think  not,  and  for  the  following  reasons: 

First:  Nowhere  in  all  the  teachings  of  Christ,  as 
they  are  recorded  in  the  Scriptures — not  even  in  the 
"Inspired  Translation" — do  we  find  that  he  either 
taught  or  practiced  that  form  of  doctrine  urged  by  the 
Saints  as  being  necessary  to  salvation. 


admit  the  epistle  to  have  been  Paul's,  and  habitually  quoted  it  as 
such.  It  is  not  my  purpose,  however,  to  offer  any  proofs  or  make 
any  argument  in  support  of  the  Pauline  authorship  of  the  epistle, 
but  merely  to  call  attention  to  the  fact  that,  as  the  question  is  aa 
open  one  between  biblical  scholars,  I  have  not  hesitated  to  treat  it 
as  being  of  Pauline  origin. 


280       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

Second:  Paul  does  not  even  hint  that  the  six 
propositions  named  in  the  two  verses  quoted  are  to 
be  observed  as  a  means  of  salvation. 

Third:  The  apostle  does  not  declare  these  six 
propositions  to  be  ^'principles  of  the  doctrine  of 
Christ."  This  is  only  the  construction  put  upon  the 
passage  by  the  Saints,  Paul's  allusion  to  them  being 
purely  incidental. 

Fourth:  The  six  propositions  named  are  pi^oposi- 
tions  of  the  Mosaic  law,  and  not  "principles  of  the 
doctrine  of  Christ." 

If  this  view  be  the  correct  one,  it  will  be  needless 
to  say  Latter  Day  Saints  are  wrong;  but  if  I  am  mis- 
taken, they  may  be  right,  but  not  necessarily  so. 

It  must  be  regarded  as  a  fact  not  to  be  questioned, 
that  what  Christ  did  not  authorize  cannot  be  made 
legally  binding.  Hence,  since  Christ  has  nowhere 
authorized  such  a  system  as  that  taught  by  the  Saints, 
it  cannot  be  urged  as  a  necessary  means  of  salvation ; 
and  if  not  necessary  to  salivation,  then  why  teach  it? 
Paul  does  not  say  that  we  are  to  observe  the  six 
propositions  named  in  order  to  salvation;  and  if 
neither  Christ  nor  Paul  enjoins  such  observance,  then 
certainly  nobody  else  has  any  authority  to  do  so. 
This  seems  unquestionable. 

I  have  said  that  the  six  propositions  named  in 
Hebrews  6:  1,  2,  are  propositions  of  the  law.  This, 
as  a  matter  of  course,  will  be  denied  by  the  Saints.  I 
do  not  expect  their  teachers  to  admit  the  fact,  but  I 
believe  we  shall  be  able  to  show  that  this  is  the  more 
reasonable  view,  as  it  frees  the  text  from  all  theolog- 
ical technicalities,  and  renders  it  more  practical. 

If  there  is  any  one  thing  in  the  teachings  of  our 
Lord  that  may  be  regarded  as  particularly  phenom- 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM     281 

enal,  it  is  to  be  found  in  the  eminently  practical  char- 
acter of  his  doctrines,  of  which  the  following  may 
serve  as  an  example: 

'*  Therefore  all  things  whatsoever  ye  would  that 
men  should  do  to  you,  do  ye  even  so  unto  them.  For 
this  is  the  law  and  the  prophets."     (Matt.  7:  12.) 

Let  us  now  proceed  to  a  careful  examination  of  the 
language  of  this  peculiar  text  upon  which  Latter  Day 
Saints  rely  for  proof  of  their  position.    It  reads  thus: 

*'  Therefore  leaving  the  principles  of  the  doctrine  of 
Christ,  let  us  go  on  unto  perfection." 

Whatever  these  "  principles  "  may  be,  they  are  to 
be  left  behind  in  the  onward  march  to  perfection. 
This  brings  us  to  inquire :  Can  any  'principle^  or  con- 
stituent part,  of  the  Christian  religion  be  omitted 
from  the  Christian  system  with  impunity?  In  answer 
to  this  question  every  consistent  Latter  Day  Saint 
must  say, — No,  we  cannot  do  away  with  any  primal 
truth  upon  which  Christianity  rests.  To  do  this  will 
be  to  destroy  its  foundation,  and  thus  endanger  the 
whole  superstructure. 

With  this  primal  truth  admitted,  there  can  be  but 
one  legitimate,  logical  conclusion,  namely:  The  prin- 
ciples referred  to  by  Paul  cannot  be  the  fundamental 
truths  of  Christianity.  Why?  Because  leaving  the 
principles  referred  to,  is  declared  to  be  the  only  pos- 
sible means  by  which  they  could  ^'  go  on  unto  perfec- 
Hon/' 

To  say  that  by  leaving — ^.  e.  "quitting;"  "with- 
drawing from;"  "relinquishing,"  the  truths  of 
Christianity,  we  may  "go  on  unto  perfection  "  in  the 
Christian  character,  is  as  palpably  absurd  as  it  would 
be  to  affirm  that  we  may  abandon  the  fundamental 
principles  of  mathematics,  and  yet  be  able  to  solve 


282       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

the  more  abstruce  problems  of  that  science. 

The  apostle,  therefore,  does  not  refer  to  the  under- 
lying truths  of  Christianity,  but  to  the  principles  of 
some  other  law,  or  system  of  religion ;  for  the  He- 
brews were  required  to  leave  certain  principles  which 
they  had  espoused,  and  which  were  a  hindrance  to 
their  spiritual  progress,  and  go  on  to  perfection. 

To  the  Bible  student  it  is  scarcely  necessary  for  me 
to  say  that  Paul  was  addressing  Hebrew  Christians, 
who,  as  the  history  of  early  Christianity  abundantly 
shows,  were  constantly  being  hampered  and  perplexed 
by  the  Judaism  of  those  days,  their  teachers  insisting, 
as  many  of  them  did,  that  they  must  still  observe 
much  of  the  ritualism  of  the  law.  Against  these 
heiesies  Paul  was  constantly  warning  these  Judaizing 
Christians,  as  the  following  Scriptures  will  plainly 
show: 

"Where  is  boasting  then?  It  is  excluded.  By  what 
law?  of  works?  Nay:  but  by  the  law  of  faith.  There- 
fore we  conclude  that  a  man  is  justified  by  faith  with- 
out the  deeds  of  the  law.''    (Rom.  3 :  27,  28.^ 

''  Therefore  by  the  deeds  of  the  law  there  shall  no 
flesh  be  justified  in  his  sight."     (Ibid,  verse  20.) 

"But  that  no  man  is  justified  by  the  law  in  the 
sight  of  God,  it  is  evident;  for  the  just  shall  live  by 
faith.     And  the  law  is  not  of  faith."  (Gal.  3:  11, 12.) 

These,  with  many  other  Scriptures,  show  that  there 
was  a  uniform  and  constant  tendency  among  Hebrew 
Christians  to  adhere  to  their  old  Jewish  notions  and 
traditions,  and  in  his  letter  to  them  Paul  declares  that 
they  must  leave  them  behind — cut  loose  from  all 
these  hindering  causes — and  go  on  unto  perfection  in 
Christ. 

That  this  is  the  obvious  meaning  of  Heb.  6:  1,  2  is 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      283 

also  apparent  from  the  following  considerations: 

1.  The  principles  enumerated  are  all  principles  of 
the  law,  as  we  shall  show,  and  are  not,  therefore, 
fundamental  truths  of  the  Christian  system. 

2.  Heb.  6:  1,  2  omits  faith  in  Christ,  which  is  the 
chief  distinguishing  characteristic  feature  of  the 
Christian  religion,  and  hence  can  have  no  reference 
to  the  doctrines  taught  by  Christ  and  the  apostles. 
Let  us  carefully  go  over  the  ground  and  see  if  we 
shall  not  be  able  to  get  at  the  bottom  truths  of  this 
passage. 

*' FAITH   TOWARDS   GOD." 

This  is  specifically  a  doctrine  of  the  law.  One  God, 
the  God  of  Abraham,  of  Isaac  and  of  Jacob,  stands 
out  prominently  in  the  law  as  being  the  God  of  Israel. 
"Thoushalt  have  none  other  gods  before  me,"  was 
written  on  tables  of  stone,  thus  becoming  a  funda- 
mental principle  of  the  law.  Not  so  with  the  Gospel. 
Jesus  said  to  the  disciples,  "Let  not  your  heart  be 
troubled:  ye  believe  in  God,  believe  also  in  me.''  (John 
14:1.) 

Thus  it  appears  that  "  faith  towards  God,"  enjoin- 
ed by  the  law,  is  not  sufficient,  but  that  faith  in  Jesus 
Christ  also  is  required.  Had  Paul  been  talking  about 
the  doctrine  taught  in  the  Gospel,  he  would  have 
emphasized  "  faith  in  Christ  "  as  being  fundamental, 
as  he  was  determined  to  know  nothing  among  men, 
save  "Jesus  Christ  and  him  crucified." 

Not  one  word  does  the  apostle  say  about  the  death, 
the  burial  and  the  resurrection  of  Jesus,  and  yet 
these  are  the  foundation  facts  of  the  Gospel.  (See 
1  Cor.  15:  1-4.)  These  are  the  fundamental  princi- 
ples  of   Christianity— "  the    first    principles    of    the 


284       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

oracles  of  God."  (Heb.5:12.)  While  these  Hebrews 
ought  now  to  be  teachers,  they  had,  through  their 
adherance  to  the  rites  of  Judaism,  so  far  departed 
from  first  principles  as  to  render  it  necessary  to  again 
be  taught  the  rudiments  of  the  Christian  religion. 

In  the  fifth  chapter  Paul  invites  attention  to  Christ 
as  the  great  high  priest,  who  *'  became  the  author  of 
eternal  salvation  unto  all  them  that  obey  him " 
(verse  9). 

In  the  sixth  chapter  he  calls  attention  to  the  fact 
that,  having  departed  from  these  "first  principles," 
they  had  agaiii  laid  the  foundation  of  *'  repentance 
from  dead  works." 

Having  received  the  Gospel  and  afterwards  leaving 
or  departing  from  its  fundamental  truths  and  return- 
ing to  "the  works  of  the  law,"  they  laid  a^azn  the 
foundation  of  "repentance  from  dead  works."  The 
apostle,  therefore,  is  exhorting  the  Hebrews  to  leave 
behind  them  the  law  of  "  dead  works  "  and  of  "  faith 
towards  God  "  only,  as  enjoined  by  the  law,  and  in- 
clude Christ,  the  great  High  Priest,  as  the  author  and 
Jinisher  of  our  faith — "the  author  of  eternal  salva- 
tion" (chapters.-  9). 

REPENTANCE  FROM  DEAD   WORKS. 

What  is  meant  by  "  repentance  from  dead  works?" 
This  exhortation,  it  will  be  observed,  is  to  a  special 
repentance — repentance  from  particular  things.  It  is 
not  of  a  general  character,  such  as  that  of  Peter  on 
Pentecost,  "Repent,  every  one  of  you,"  but  an  in- 
junction to  turn  away  from  and  forsake  all  "dead 
works,"  including  the  "baptisms"  associated  with 
the  works  of  the  law.  That  the  dead  works  from 
which  they  were  to  turn  or  repent  are  the  works  of 


THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM      285 

the  law  is  rendered  apparent  from  the  following: 

"Wherefore,  my  brethren,  ye  are  become  dead  to 
the  law  by  the  body  of  Christ.  ...  But  now  we 
are  delivered  from  the  law,  that  [law]  being  dead 
wherein  we  were  held."    (Rom.  7:  4-6.) 

If  these  people  were  dead  to  the  law,  then  the 
works  prescribed  by  the  law  could  no  longer  be  bind- 
ing upon  them;  and  hence  all  works  enjoined  by  a 
dead  law  must  of  necessity  be  '' dead  works."  The 
apostle  further  declares  that  the  law  ''  wherein  we 
were  held  "—that  is  to  say,  "the  law  of  sin  and 
aeath"— (Eom.  8:  2)  "being  dead,"  they  were  "  de- 
livered" from  its  bondage. 

If  the  law  was  dead  to  the  people,  and  if  the  people 
were  dead  to  the  law,  then  certainly  the  "works  of 
the  law"  must  necessarily  be  "dead  works."  To 
render  it  absolutely  certain  that  the  works  of  the  law 
are  the  "  dead  works  "  referred  to  in  Heb.  6 :  1,  2,  we 
have  but  to  go  with  the  apostle  through  a  few  chap- 
ters immediately  following.  He  first  calls  the  atten- 
tion of  these  Hebrew  Christians  to  the  great  dangers 
of  apostasy  involved  in  their  return  to  Judaism.  He 
assures  them  of  the  absolute  justice  of  God,  and  that 
their  "  good  works,"  manifested  in  their  "  minister- 
ing to  the  saints,"  would  be  amply  rewarded.  He 
finally  commends  them  to  Christ,  who  was  "  made  a 
priest  forever  after  the  order  of  Melchizedek." 

The  seventh  chapter  is  devoted  to  explaining  the 
peculiarities  of  this  priesthood,  and  the  character  of 
Christ  as  the  great  High  Priest;  that,  having  annulled 
"  the  commandment  going  before  " — the  law — he  had 
himself  become  the  "  surety  of  a  better  covenant.'' 

The  eighth  chapter  deals  with  the  establishment  of 
the  "better  covenant,"   and  assures  these  Judaizing 


286       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Christians  that  God  had  set  up  "  the  time  tabernacle," 
of  which  the  old  was  but  the  shadow,  and  that  Jesus 
was  the  "minister  of  the  sanctuary."  The  apostle 
seeks  to  assure  them  that  the  entire  law  of  Moses, 
with  the  tabernacle  and  its  peculiar  service,  was  com- 
posed very  largely  of  but  mere  "shadows,"  pointing 
to  Christ  as  *'  the  mediator  of  a  better  covenant,  estab- 
lished upon  better  promises." 

In  the  ninth  chapter  the  various  "gifts  and  sacri- 
fices "  of  the  tabernacle  service  are  pointed  out,  which 
he  informed  them  were  to  continue  only  till  "  the 
time  of  reformation." 

Step  by  step  the  apostle  leads  them  from  the  law  of 
Moses  to  the  law  of  life  in  Christ,  contrasting  the 
bloody  rites  of  the  one  with  the  higher  spiritual  sacri- 
fices of  the  other,  leading  them  from  the  "dead 
works"  of  the  law  to  the  "good  works"  of  the 
Gospel,  in  which  "God  had  before  ordained  they 
should  walk."    (Eph.  2:  10). 

To  clinch  his  argument  with  respect  to  the  neces- 
sity for  leaving  behind  them  the  "  dead  works  "  men- 
tioned in  chapter  six,  the  apostle  says : 

"For  if  the  blood  of  bulls  and  of  goats,  and  the 
ashes  of  an  heifer  sprinkling  the  unclean  sanctifieth 
to  the  purifying  of  the  flesh,  how  much  more  shall 
the  blood  of  Christ,  who  through  the  eternal  Spirit 
offered  himself  without  spot  to  God,  p'^rge  your  con- 
science from  dead  works.'"    (Heb.  9:  13,  14.) 

The  difference  between  "the  law  of  works"  and 
"the  law  of  the  Spirit  of  life  in  Christ  "  is  measured 
by  the  difference  between  "  the  blood  of  bulls  and  of 
goats  "  and  "  the  blood  of  Christ,"  which  "  cleanseth 
us  from  all  sin"  (1  John  1:7).  The  one  sanctified 
to  "the  purifying  of  the  flesh,"  while  the  other  was 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      287 

to  *'  purge  the  conscience"  from  the  "  dead  works  " 
of  the  law. 

Nothing  can  be  plainer,  therefore,  than  that  the 
dead  works  referred  to  in  Heb.  6: 1,  are  "the  works 
of  the  law."  From  these  dead  works,  by  which  the 
apostles  declares  no  man  can  be  made  perfect,  they 
were  to  repent.  Hence  the  passage  may  be  para- 
phrased thus: 

"Therefore  in  leaving  the  principles  of  the  doc- 
trine of  Christ,  and  returning  to  the  observance  of 
the  law,  you  are  laying  again  the  foundation  of 
repentance  from  the  dead  works  of  the  law,  of  faith 
towards  God  only,  of  the  doctrine  of  divers  washings, 
and  of  laying  on  of  hands,  and  of  resurrection  of  the 
dead  and  eternal  judgment,  as  taught  in  the  law." 

THE   DOCTRINE    OF   BAPTISMS. 

Since  the  apostle  is  writing  of  the  law  and  not  of 
the  Gospel,  the  ''  baptisms  "  here  mentioned  are  the 
baptisms,  or  divers  washings,  imposed  by  law,  they 
can,  therefore,  have  no  possible  reference  to  Christian 
baptism.  Nowhere  do  the  Scriptures  mention  two 
Christian  baptisms. 

Not  even  two  modes  of  baptism  are  suggested.  If 
two  baptisms  had  been  taught  either  by  Christ  or  the 
apostles,  it  seems  quite  reasonable  to  suppose  that 
some  allusion  to  the  fact  would  have  been  made  by 
some  of  the  evangelists  in  relating  the  acts  of  the 
apostles.  Since  no  such  baptisms  are  mentioned,  it 
is  perfectly  legitimate  to  conclude  that  no  two  bap- 
tisms ever  occurred:-  and  the  only  reason  why  they  did 
not  occur  was  clearly  because  they  had  never  been 
authorized.  Hence  "  the  doctrine  of  baptisms  "  is  no 
part  of  the  "  doctrine  of  Christ." 


288       THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

At  this  particular  juncture  we  are  met  by  the  ob- 
jection that  *'  baptisms  "  refer  not  to  two  immersions 
in  water,  but  rather  to  one  immersion  in  water  and  to 
one  in  the  Holy  Spirit.  To  prove  this  position  we 
are  referred  to  the  conversation  with  Nicodemus,  to 
whom  Jesus  said : 

*'  Verily,  verily,  I  say  unto  thee,  Except  a  man  be 
born  of  water,  and  of  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God."  (John  3:  5.) 

The  argument  adduced  in  support  of  the  theory  of 
two  baptisms,  proceeds  upon  the  assumption  that 
"born"  and  "baptize"  are  synonyms,  and  may, 
therefore,  be  used  interchangeably;  but  this  position 
is  not  supported  by  the  facts,  as  the  definitions  of  the 
two  words  will  clearly  show: 

"Baptize.  To  administer  the  sacrament  of  bap- 
tism to.  By  some  denominations  of  Christians  bap- 
tism is  performed  by  plunging  or  immersing  the  whole 
body  in  water." — Webster, 

"  Born.  Brought  forth.  To  he  born,  is  to  be 
produced  or  brought  into  life." — Webster. 

Thus  baptism  is  a  plunging  or  immersion  in  water, 
while  a  birth  is  the  act  of  producing  or  bringing  into 
life.  In  a  Scriptural  sense,  both  may  be  regarded  as 
transitional,  passing  from  one  state  of  being  to  an- 
other in  which  there  is  a  corresponding  change  of  en- 
vironment. 

In  Christian  baptism  we  are  said  to  have  "  put  on 
Christ"  (Gal.  3:  27.)  As  Christ  came  forth  from 
the  grave  to  enter  upon  a  new  state  of  being,  "so  we 
also  should  walk  in  newness  of  life"  (Rom.  6:  4.) 

Baptism  involves  the  conscious  and  voluntary 
change  of  an  intelligent,  accountable,  human  being 
from   one   set   of  environments  to  another;  while  a 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      289 

birth  involves  an  unconscious  and  involuntary  change 
of  surroundings.  Baptism  is  the  continuation  of  life 
undei^  changed  conditions,  while  a  birth  is  a  condition 
which  marks  the  beginning  of  life. 

Baptism  represents  the  death,  burial  and  resurrec- 
tion of  Christ  (Rom.  6:  3,  4),  while  the  birth  of  the 
Spirit  marks  the  beginning  of  a  new  life  in  Christ. 

To  be  "buried  with  Christ  in  baptism"  (Col. 
2:  12)  is  to  reach  the  close  of  the  old  life  of  sin.  To 
be  born  of  the  Spirit  is  to  begin  the  new  life  in 
Christ.  Hence,  there  exists  no  similarity  between  a 
baptism  and  a  birth.  This  being  true  the  language  of 
Jesus  to  Nicodemus  can  have  no  possible  reference  to 
Heb.  6:  1,  2,  and  to  rely  upon  it  to  prove  two  bap- 
tisms, as  *'  a  principle  of  the  doctrine  of  Christ,"  and, 
therefore,  a  part  of  the  "  plan  of  salvation,"  is,  to 
say  the  least,  junfortunate.  The  apostle  doubtless  has 
reference  to  the  baptisms  or  *' divers  washings"  of 
the  law. 

In  order  to  render  this  position  indisputable  we 
again  advert  to  the  fact  that  the  apostle,  in  his  letter 
to  the  Hebrews,  was  trying  to  impress  upon  their 
minds  the  importance  and  supremacy  of  the  "law  of 
life"  as  in  contradistinction  to  ''the  law  of  sin  and 
death;"  and  to  show  them  the  utter  worthlessness  of 
the  dead  works  of  the  law. 

Referring  them  to  the  law  of  Christ,  he  desires 
them  to  understand  that  it  is  supreme,  and  perma- 
nent; while  the  law  of  Mofees  was  but  a  "  figure  "  of 
better  things  to  come. 

Touching  the  ceremonies  imposed  by  the  law,  the 
apostle  continues: 

"  Which  was  2l  figure  of  the  time  then  present,  in 
which   were   offered   both   gifts    and  sacrifices,    that 
19 


290       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

could  not  make  him  that  did  the  service  perfect,  as 
pertaining  to  conscience,  which  stood  only  in  meats 
and  drinks,  and  divers  washings,  [numerous  baptisms] 
and  carnal  ordinances,  imposed  on  them  until  the 
time  of  reformation."  (Heb.  9  :  9,  10.) 

From  the  foregoing  we  learn  the  following  facts: 

1.  That  the  service  of  the  tabernacle  was  but  a 
"  figure"  pointing  to  or  representing  '*the  true  tab- 
ernacle," which  God  had  set  up,  and  of  which  Jesus 
was  the  minister. 

2.  That  this  service  stood  in  meats  and  drinks, 
and  "divers  washings"  or  "baptisms,"  and  carnal 
ordinances. 

3.  That  the  "  gifts  and  sacrifices  "  of  the  law 
could  not  make  him  that  did  the  service  pe?/ec^." 

4.  That  because  of  the  imperfections  of  both  the 
law  and  its  service,  they  were  to  cease  at  "  the  time  of 
reformation,"  when  the  "  better  covenant,"  with  its 
better  service,  should  be  established. 

5.  That  all  these  things,  including  "  the  doctrine 
of  baptisms,"  they  were  to  leave  behind  theia,  as  they 
were  but  so  many  parts  of  "the  law  of  sin  and 
death,"  and  "abiding  in  the  doctrine  of  Christ"  (2 
John  9),  they  must  "  go  on  unto  perfection." 

Upon  a  careful  study  of  the  question  this  seems  the 
only  view  that  will  harmonize  with  all  the  material 
facts  relative  to  the  matter,  and  hence  "  baptisms  " 
can  have  no  possible  reference  to  the  doctrine  re- 
quired by  Christ. 


CHAPTER  XXX. 

THE   LAYING    ON    OF    HANDS. 

The  laying  on  of  hands — Is  it  an  ordinance  of  the  Gospel? — Neither 
Clirist  nor  the  apostles  enjoin  it — Not  a  principle  of  the  doctrine 
of  Christ — Peter  and  John  give  the  Holy  Spirit — Paul  at  Ephesus 
— Classed  among  apostolic  miracles — Not  necessary  to  salva- 
tion— It  is  of  Hebrew  origin — The  scape-goat — Sins  laid  upon  the 
goat— Sins  of  the  world  laid  upon  Christ. 

With  Latter  Da}^  Saints  the  laying  on  of  hands  is 
reckoned  among  the  ordinances  of  the  Gospel,  and 
actually  necessary  to  salvation.  The  fact  that  Paul 
names  it  with  what  they  believe  to  be  "  the  principles 
of  the  doctrine  of  Christ,"  is  regarded  as  positive 
proof  that  it  is  an  ordinance  of  the  Gospel,  and  there- 
fore indispensable. 

This  view  is  much  strengthened  by  the  fact  that,  in 
two  instances,  the  ordinance  of  baptism  is  followed 
by  the  laying  on  of  apostolic  hands.  It  is  therefore 
maintained  that  the  object  or  design  of  this  rite  was 
to  impart  the  Holy  Spirit  to  baptized  believers. 

That  the  Holy  Spirit  was  received  after  the  laying 
on  of  apostolic  hands,  none  will  deny;  but  that  this 
peculiar  ceremony  was  performed  for  that  purpose, 
is,  to  say  the  least,  questionable. 

Latter  Day  Saints  teach,  and  no  doubt  honestly 
believe,  that  the  laying  on  of  hands  is  an  ordinance 
through  obedience  to  which  the  Holy  Spirit  is  given, 
that  this  was  its  original  design ;  and  since  nothing 
can  be  gained  by  an  unfair  statement  of  a  proposition, 
or  by   its  improper  treatment  in   discussion,   1  have 

(291) 


292       THE  DOCTRINES  AXD  DOGMAS  OF  M9RM0NISM 

endeavored  to  state  the  question  substantially  as  its 
friends  will  be  willing  to  defend  it;  and  shall  now 
try  to  answer,  fairly  and  squarely,  the  arguments 
adduced  in  its  support. 

In  the  examination  of  this  question  it  is  important 
to  observe  the  following  points,  namely: 

1.  Is  the  laying  on  of  hands  taught  either  by 
Christ  or  the  apostles  as  an  ordinance  to  be  observed 
in  the  church? 

2.  Do  the  Scriptures  teach  that  the  laying  on  of 
hands  was  instituted  for  the  purpose  of  giving  the 
Holy  Spirit  to  baptized  believers  in  Christ? 

3.  Is  its  observance,  like  baptism,  one  of  the  re- 
quirements of  the  Gospel? 

4.  Is  it  necessary  to  salvation? 

With  these  questions  fairly  and  Scripturally  an- 
swered the  question  may  be  regarded  as  settled. 

First.  Is  the  laying  on  of  hands  taught  either  by 
Christ  or  the  apostles  as  an  ordinance  to  be  observed 
in  the  church? 

I  think  it  may  be  laid  down  as  a  principle  not  to  be 
questioned  that  a  doctrine  not  taught  either  by  Christ 
himself  or  by  his  apostles  cannot  be  regarded  as 
binding  upon  Christians,  or  in  any  sense  necessary  to 
salvation. 

Commencing  with  the  baptism  of  John  and  care- 
fully following  him  through  his  entire  ministry,  it  is  a 
very  significant  fact  that  Jesus  nowhere,  either  by 
precept  or  example,  ever  taught  the  laying  on  of 
hands  as  a  means  of  giving  the  Holy  Spirit,  not  even 
to  his  disciples. 

When  Christ  commissioned  his  apostles  to  go  into 
all  the  Avorld  and  preach  the  Gospel,  he  specifically 
mentioned  the  fact  that  all  believers  must  be  baptized, 


THE  DOCTRINES  AND  DOGMAS  OF  MQRMONISM      293 

but  he  does  not  even  hint  that  such  persons  were  to 
be  confirmed  by  the  laying  on  of  hands  before  they 
could  receive  the  Holy  Spirit.  Thus  we  see  that 
Jesus  did  not  teach  the  laying  on  of  hands,  and  now 
let  us  see  if  the  apostles  taught  it. 

Under  the  great  commission  no  apostle  ever  in- 
formed the  people  that  the  laying  on  of  hands  was 
enjoined  in  the  Gospel,  much  less  tell  them  that  it 
was  the  means,  and  the  only  means,  of  obtaining  the 
Holy  Spirit  after  baptism. 

When  Peter  on  the  day  of  Pentecost  stood  up  with 
the  eleven  to  declare  in  a  public  manner  *' the  doc- 
trine of  Christ,"  it  is  a  remarkable  and  a  very  signifi- 
cant fact  that  not  one  word  is  said  about  the  laying 
on  of  hands,  not  a  syllable  to  intimate  that  it  was  in 
any  sense  whatever  to  be  regarded  as  an  ordinance  of 
the  Gospel.  When,  pricked  in  their  hearts  by  the 
strong  declarations  of  Peter,  they  cried  out,  saying, 
''Men  and  brethren,  what  shall  we  do?"  Peter  said 
unto  them: 

"  Repent^  every  one  of  you,  and  be  baptized  in  the 
name  of  Jesus  Christ,  for  the  remission  of  sins,  and 
ye  shall  receive  the  gift  of  the  Holy  Ghost. 

"  Then  they  that  gladly  received  his  word  were  bap- 
tized :  and  the  same  day  there  were  added  unto  them 
about  three  thousand  souls."    (Acts  2:  38,  41.) 

Following  the  example  of  his  Lord  and  Master, 
Peter,  in  this  remarkable  and  historic  initiatory  ser- 
mon of  the  Gospel  dispensation,  says  not  one  word 
about  the  laying  on  of  hands  as  an  ordinance  of  the 
Gospel  to  be  perpetuated  in  the  church.  Neither 
Peter  at  Pentecost,  nor  any  other  apostle  subsequent- 
ly, has  ever  enjoined  the  laying  on  of  hands. 

If  this  be  a  principle  of  such  vital  importance  as 


294       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

the  Saints  declare  it  to  be,  why  did  the  Great  Teacher 
of  mankind  so  utterly  ignore  it  all  through  his  minis- 
try? And  why  did  the  apostles  omit  it  when  answer- 
ing the  question  of  questions,  "  What  shall  I  do  to  be 
saved?"     (Acts  2:  37;   16:30.) 

If  this  principle  be  necessary  in  order  to  the  recep- 
tion of  the  Holy  Spirit,  why  was  it  not  mentioned  hi 
the  commission?  Faith  in  God  the  Father,  in  the 
Son,  and  in  the  Holy  Spirit  (Matt.  28:  19),  Repent- 
ance (Luke  24:  47;  Acts  2:  38),  Confession  (K-om.  10: 
10),  and  Baptism  (Mark  16:  16;  Acts  2:  28),  are  all 
taught  by  both  Christ  and  the  apostles  in  a  plain, 
direct  and  unmistakable  manner. 

If  the  laying  on  of  hands  had  been  of  equal  impor- 
tance it  would  doubtless  have  received  the  same 
consideration.  Had  it  been  of  vital  importance  it 
would  have  been  included  in  the  commission  to  the 
disciples,  and  would  have  been  faithfully  taught  by 
them. 

It  is  incredible  to  believe  that  if  this  so-called  ordi- 
nance had  been  intended  as  an  ordinance  to  be  per- 
petuated in  the  church,  Peter  would  have  failed 
to  declare  it  on  Pentecost  while  filled  with  the  Spirit 
to  proclaim  the  saving  truths  of  the  Gospel  at  the 
very  opening  of  the  new  dispensation.  That  he  made 
no  reference  to  the  laying  on  of  hands  when  answer- 
ing the  questions  of  inquiring  peni-tents  may  be  re- 
garded as  proof  that  Peter  did  not  consider  it  to  be  a 
matter  that  in  any  way  related  to  their  salvation. 

The  laying  on  of  hands  never  having  been  enjoined 
either  by  Christ  or  the  apostles,  it  cannot,  therefore, 
be  a  ''principle  of  the  doctrine  of  Christ,"  and  hence 
is  not  an  ordinance  to  be  perpetuated  in  the  church. 

Second.    Do  the  Scriptures  teach  that  the  laying  on 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      295 

of  hands  is  for  the  purpose  of  imparting  the  Holy 
Spirit  to  baptized  believers  in  Christ? 

If,  as  the  Saints  declare,  this  is  the  law  through 
obedience  to  which  men  are  to  receive  the  Holy  Spirit 
after  baptism,  why  is  it  not  somewhere  so  explained? 
Why  do  Christ  and  the  apostles  so  uniformly  and  so 
persistently  omit  a  principle  of  such  grave  impor- 
tance? There  is  but  one  answer,  and  that  is,  it  was 
never  intended  to  be  so  understood. 

It  is  true  that  when  the  people  of  Samaria  had 
received  the  word  of  God  under  the  preaching  of 
Philip,  they  did  not  receive  the  Holy  Spirit  until  after 
the  apostles,  Peter  and  John,  had  laid  their  hands 
upon  them.  But  this  by  no  means  proves  that  this 
was  the  law  through  which  they  were  to  receive  it. 
There  is  nothing  in  this  circumstance  to  warrant  the 
belief  that  the  Samaritans  could  not  and  would  not 
have  received  the  Spirit  without  the  performance  of 
such  a  ceremony. 

Latter  Day  Saints  argue  that  Philip,  being  a  deacon 
at  that  time,  was  not  authorized  to  perform  the  rite 
of  the  laying  on  of  hands ;  and  the  fact  that  Peter  and 
John  were  sent  down  to  lay  their  hands  upon  them,, 
proves  that  it  was  necessary  that  the  ceremony  should 
be  performed. 

The  following  is  the  Scripture  upon  which  they  rely 
to  prove  this  position: 

"Now  when  the  apostles  which  were  at  Jerusalem 
heard  that  Samaria  had  received  the  word  of  God, 
they  sent  unto  them  Peter  and  John :  who,  when  they 
were  come  down,  prayed  for  them,  that  they  might 
receive  the  Holy  Ghost:  (for  as  yet  he  was  fallen 
upon  none  of  them,  only  they  were  baptized  in  the 
name  of  the  Lord  Jesus.)    Then  laid  they  their  hand's 


296       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

O.I1  them,  and  they  received  the  Holy  Ghost."     (Acts 
8:  14-17.) 

The  defenders  of  this  peculiar  dogma  are  in  error 
upon  two  points  at  least,  namely: 

1.  They  maintain  that  Philip  had  no  authority  to 
administer  in  this  supposed  ordinance,  being  at  the 
time  only  a  deacon. 

2.  That  Peter  and  John  were  sent  expressly  to  per- 
form the  laying  on  of  hands. 

Two  objections  may  be  urged  against  this  position, 
as  follows:  In  the  first  place,  there  is  no  proof  that 
Philip  was  at  that  time  a  deacon.  He  was  doing 
'*  the  work  of  an  evangelist "  (see  2  Tim.  4:  5),  which 
is  wholly  incompatible  with  the  duties  of  a  deacon. 
He  probably  held  the  same  office  as  did  Timothy, 
Titus,  Barnabas,  Apollos,  and  others  of  that  class. 
And  in  the  next  place,  there  is  nothing  to  indicate 
that  Peter  and  John  were  sent  to  Samaria  for  the 
specific  purpose  of  laying  their  hands  upon  these  new 
converts,  but  rather  to  pray  for  them,  as  the  record 
clearly  shows : 

'*Who,  when  they  were  come  down,  prayed  for 
them.''  What  did  they  pray  for?  ''That  they  might 
receive  the  Holy  Ghost.'' 

To  pray  for  the  Samaritans  that  they  might  receive 
the  Holy  Spirit  seems  to  have  been  the  prime  object 
of  the  visit  of  the  apostles  to  Samaria,  while  the  lay- 
ing on  of  hands  was  purely  incidental,  and  the  object 
of  it  is  not  mentioned.  Just  why  the  apostles  laid 
their  hands  upon  these  new  converts  does  not  appear; 
but  that  the  reception  of  the  Holy  Spirit  followed 
there  can  be  no  question. 

It  is  a  well  known  fact  that  all  the  apostles  were 
schooled  under  the  law  among  whose  ceremonies  was 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      297 

found  the  lajing  ou  of  hands.  This  rite  was  formerly 
employed  in  the  consecration  of  men  and  things  for 
divine  service.  In  this  manner  Joshua  was  set  apart 
as  a  leader  to  succeed  Moses  (see  Num.  27:  15-20), 
and  in  like  manner  Aaron  and  his  sons  were  conse- 
crated to  minister  in  the  priest's  office  (see  Exod.  29: 
10).  Even  animals  were  in  the  same  manner  set  apart 
as  sacrificial  offerings  (see  Lev.  1:  4;  3:  8). 

So  it  is  by  no  means  improbable  that  it  was  design- 
ed in  this  case  as  a  special  consecration  of  the  Samar- 
itans to  the  service  of  God.  This  view  is  confirmed 
by  the  additional  fact  that  they  had  been  given  to 
idolatry;  and  this  impressive  service,  while  it  was  not 
required  under  the  Gospel,  served  as  a  means  of  con- 
firmation. 

A  similar  incident  occurred  at  Ephesus,  under  the 
ministry  of  St.  Paul.  Like  the  Samaritans,  these 
Gentile  converts  had  been  idolaters,  and  did  not  re- 
ceive the  Holy  Spirit  till  after  Paul  had  laid  his  hands 
upon  them  (see  Acts  19:  1-6.)  But  as  in  the  case 
of  the  Samaritans,  there  is  not  the  slightest  intimation 
given  as  to  why  the  ceremony  was  performed. 

Not  only  in  the  two  cases  just  cited  do  the  writers 
fail  to  name  the  purpose  of  this  ceremony,  but  no- 
where in  all  the  New  Testament  is  the  object  stated. 
The  nearest  approach  to  it  is  in  the  incident  first 
named.     There  it  is  said : 

*'  And  when  Simon  saw  that  through  laying  on  of 
the  apostles'  hands  the  Holy  Ghost  was  given,  he 
offered  them  money,  saying.  Give  me  also  this  power, 
that  on  whomsoever  I  lay  hands  he  may  receive  the 
Holy  Ghost."  (Acts  8:  18,  19.) 

That  the  ajDOstles  on  this  particular  occasion  gave 
the  Holy  Spirit,  as  did  also  the  apostle  Paul  at  Ephe- 


298       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

sus,  by  the  laying  on  of  hands,  even  the  unregenerate 
Simon  could  plainly  see,  and  which,  therefore,  we 
may  not  question.  But  to  say  that  it  was  therefore 
an  ordinance  of  the  Church  of  Christ  to  be  handed 
down  side  by  side  with  Christian  baptism  is  wholly 
gratuitous,  having  not  the  shadow  of  support  in  the 
Word  of  God. 

These  incidents  are  clearly  classed  among  the  mira- 
cles of  the  apostles,  extraordinary  in  character,  and 
are  not  to  be  classed  among  the  ordinary  requirements 
of  the  Gospel,  as,  for  example,  are  baptism  and  the 
Lord's  Supper. 

We  repeat  with  emphasis  that  nowhere  in  all  the 
New  Testament  is  there  a  single  passage  which 
declares  that  the  laying  on  of  hands  is  an  ordinance 
of  the  Church  of  Christ,  or  that  its  purpose  is  to 
impart  the  Holy  Spirit  to  believers  after  baptism. 

Even  if  we  admit  that  the  apostles  were  sent  from 
Jerusalem  for  the  specific  purpose  of  laying  their 
hands  upon  the  Samaritan  converts,  still  the  fact 
remains  that  it  was  a  special  dispensation,  and  not  a 
general  provision  of  law.     This  brings  us  to  consider: 

Third.  Is  its  observance,  like  baptism,  one  of  the 
requirements  of  the  Gospel? 

The  discussion  of  the  two  preceding  propositions 
has  clearly  developed  the  fact  that  observance  of  the 
laying  on  of  hands  is  nowhere  enjoined  by  either 
Christ  or  his  apostles.  Being  nowhere  enjoined,  it  is 
not  a  requirement;  and  what  is  not  required  is  not  to 
be  perpetuated,  and  hence,  not  a  requirement  of  the 
Gospel. 

Fourth.     Is  it  necessary  to  salvation? 

If  the  laying  on  of  hands  is  taught  neither  by  Christ 
nor  his  apostles;  if  the  Scriptures  nowhere  teach  that 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      299 

it  is  necessary  in  order  to  receive  the  Hoi}'  Spirit; 
and  if  its  observance  is  nowhere  commanded,  then 
certainly  it  is  no  part  of  the  Gospel;  and  if  no  part 
of  the  Gospel,  it  is  not  necessary  to  salvation. 

OF    HEBREW    ORIGIN. 

The  laying  on  of  hands  being  of  Jewish  origin,  the 
Hebrew  Christians  were  very  tenacious  of  its  observ- 
ance. Having  been  accustomed  to  it  all  their  lives, 
it  was,  like  any  other  habit  or  tradition,  very  difficult, 
indeed,  for  them  to  break  away  from  it.  With  char- 
acteristic tenacity,  they  clung  to  the  traditions  of 
their  fathers  so  closely  that  Jesus  often  rebuked 
them  very  sharply.  To  their  teachers  he  at  one  time 
said,  '*  Why  do  ye  also  transgress  the  commandment 
of  God  by  your  traditions?"   (Matt.  15:  3.) 

And  at  another: 

"  Howbeit,  in  vain  do  they  worship  me,  teaching 
for  doctrines  the  commandments  of  men.  .  .  . 
Full  well  ye  reject  the  commandment  of  God,  that  ye 
may  keep  your  own  tradition."    (Mark  7:  7,  9.) 

Many  of  these  traditions,  as  well  as  the  observance 
of  the  works  of  the  law,  were  carried  by  the  Hebrews 
into  the  Church  of  Christ.  And  it  was  against  these 
that  Paul  directed  his  polished  shafts  of  argument  in 
his  letter  to  the  Hebrews.  They  not  only  insisted 
that  the  "dead  works  of  the  law,"  with  its  divers 
"baptisms,"  and  the  keeping  of  its  Sabbaths,  must 
be  observed,  but  that  the  "laying  on  of  hands," 
which  originated  with  the  law,  must  also  be  recog- 
nized. 

The  first  reference  to  the  laying  on  of  hands  as  an 
ordinance  is  that  commanded  when  the  burnt  offer- 


300       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

ings  were  to  be  made,  at  the  consecration  of  Aaron 
and  his  sons  to  the  priest's  office.    (See  Ex.  29:  10.) 

Later  it  became  the  custom  that  when  a  man 
brought  his  offering  unto  the  Lord,  he  should  pre- 
sent it  at  the  door  of  the  tabernacle,  and  there  **lay 
his  hand  upon  the  head  of  the  burnt  offering,  and  it 
shall  be  accepted  for  him  to  make  an  atonement  for 
him."    (See  Lev.  1:  4;  3:  8.) 

In  laying  the  hand  upon  his  offering  before  killing 
it,  there  was  a  s3'mbolical  transfer  of  sin  from  the 
individual  to  the  offering.  Not  only  were  there  indi- 
vidual offerings  of  this  character,  but  there  was  also 
an  offering  made  annually  for  the  sins  of  the  whole 
people.    (See  Lev.  16:  23-26,  34.) 

Immediately  preceding  this  annual  offering  for  the 
sins  of  the  people,  is  another,  which  is  peculiar,  but 
very  significant. 

THE    SCAPEGOAT. 

For  the  purposes  of  this  peculiar  ceremony,  a  bul- 
lock and  two  goats  are  selected.  Choice  is  made 
between  the  two  goats,  one  for  a  sin  offering,  and 
the  other  for  the  scapegoat.  The  bullock  is  first 
offered  for  the  sins  of  Aaron  and  his  household,  and 
then  the  goat  is  offered  for  the  sins  of  the  whole 
people. 

When  Aaron  shall  have  made  "  an  atonement  for 
the  holy  place,"  and  for  the  "altar,"  and  for  "the 
tabernacle  of  the  congregation,"  he  shall  bring  the 
live  goat: 

"And  Aaron  shall  lay  both  his  hands  upon  the  head 
of  the  live  goat,  and  confess  over  him  all  the  iniqui- 
ties of  the  children  of  Israel,  and  all  their  transgres- 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      301 

sions  in  all  their  sins,  putting  them  upon  the  head  of 
the  goat,  and  shall  send  him  away  by  the  hand  of  a  fit 
man  into  the  wilderness : 

*'And  the  goat  shall  bear  upon  him  all  their  iniqui- 
ties into  a  land  not  inhabited:  and  he  shall  let  go  the 
goat  into  the  wilderness."    (Lev.  16:  21,  22.) 

This  is  perhaps  one  of  the  most  remarkable,  as  well 
as  one  of  the  most  significant,  ceremonies  connected 
with  the  Mosaic  law.  It  points  in  a  most  unmistaka- 
ble manner  to  Christ,  who  should  bear  the  sins  of  the 
entire  world. 

Seemingly  in  a  manner  to  apply  this  great  type  to 
the  sacrificial  offering  to  be  made  by  Christ,  Isaiah 
says : 

'*  Surely  he  hath  borne  our  griefs,  and  carried  our 
sorrows:  yet  we  did  esteem  him  stricken,  smitten  of 
God,  and  afflicted.  But  he  was  wounded  for  our 
transgression,  he  was  bruised  for  our  iniquities:  the 
chastisement  of  our  peace  was  upon  him,  and  with  his 
stripes  we  are  healed. 

*'A11  we  like  sheep  have  gone  astray;  we  have 
turned  every  one  to  his  own  way ;  and  the  Lord  hath 
laid  upon  him  the  iniquity  of  us  all.  He  was 
oppressed,  and  he  was  afflicted,  yet  he  opened  not  his 
mouth:  he  is  brought  as  a  lamb  to  the  slaughter,  and 
as  a  sheep  before  her  shearers  is  dumb,  so  he  openeth 
not  his  mouth."    (Isa.  53:  4-7.) 

That  this  Scripture  was  understood  to  refer  directly 
to  Christ  is  clearly  shown  by  the  following: 

**And  the  place  of  the  Scripture  which  he  read  was 
this:  He  was  led  as  a  sheep  to  the  slaughter,  and  like 
a  lamb,  dumb  before  his  shearer,  so  opened  he  not  his 
mouth.     Then  Philip  opened  his  mouth,  and   began 


;J02       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

at  the  same  scripture,  and  preached  unto  him  Jesus." 
(Acts  8:  32,35). 

Let  us  now  pause  to  inquire:  What  have  we  learned 
from  these  lessons  of  the  law?  Summarized,  we 
glean  the  following  facts: 

1.  The  laj^ing  on  of  hands  originated  with  the  law 
and  formed  a  conspicuous  part  of  its  service. 

2.  It  was  employed  as  a  means  of  consecration ; 
such  as  separating,  or  setting  apart,  men  to  perform 
important  services. 

3.  It  was  a  symbol  representing  the  transfer  of  sin 
from  one  being  to  another,  as  the  transfer  of  individ- 
ual sin  to  the  individual  sacrifice,  or  the  transfer  of 
collective  sin  to  the  individual  sacrifice,  as  in  the  case 
of  the  scapegoat. 

4.  As  the  scapegoat  represents  Christ,  so  the 
pressing  down  with  both  of  Aaron's  hands  upon  the 
head  of  the  goat  represents  the  great  weight,  or  bur- 
den, of  the  sins  of  the  world  as  they  were  laid  upon 
Christ. 

Thus  it  is  rendered  reasonably  clear  that  the  laying 
on  of  hands,  referred  to  by  Paul  in  his  letter  to  the 
Hebrews,  has  its  place  among  the  ordinances  of  the 
law,  and  as  such  was  repealed  when,  upon  the  estab- 
lishment of  Christianity,  the  Mosaic  system  was  abol- 
ished. Hence,  the  laying  on  of  hands  cannot  be 
regarded  as  a  ** principle  of  the  doctrine  of  Christ." 


CHAPTER  XXXI. 

TESTIMONY   OF  THE   BOOK   OF   MORMON — DOES    IT  TEACH 
THE  LAYING  ON  OF  HANDS  ? 

Testimony  of  the  Book  of  Mormon — Does  it  teach  the  laying  on  of 
hands  ? — Contains  the  fullness  of  the  Gospel — The  first  Nephite 
Church — Alma  the  first  high  priest — No  laying  on  of  hands — One 
faith  and  one  baptism — First  appearance  of  Christ — His  Doctrine 
—Taught  his  disciples— He  neither  taught  nor  practiced  the  lay- 
ing on  of  hands— Holy  Spirit  received  without  it— Nephite  twelve 
disciples  did  not  teach  the  doctrine — Its  practice — Not  an  instance 
in  the  Book  of  Mormon — It  is  mentioned  but  once— Faith,  Repent- 
ance, Confession  and  Baptism — More  than  this  cometh  of  evil — 
Joseph  and  Oliver  received  the  Holy  Spirit  without  the  laying  on 
of  hands— Resurrection  of  the  dead  and  eternal  judgment— Leav- 
ing the  principles  of  the  doctrine  of  Christ — What  is  meant  by  it? 
— Conclusion. 

The  revelations  of  Joseph  Smith,  as  found  in  the 
book  of  Doctrine  and  Covenants,  the  recognized  dis- 
cipline of  the  Mormon  Church,  declare  that  the 
Book  of  Mormon  contains 

"  The  fullness  of  the  Gospel  of  Jesus  Christ  to  the 
Gentiles,  and  to  the  Jews  also,  which  was  given  by 
inspiration."  (D.  and  C.  7:2,  page  93.  See  also  26:2, 
page  112.) 

From  this  quotation  we  learn  not  only  that  the 
Book  of  Mormon  contains  the  '^  fullness  of  the  Gos- 
pel," but  that  such  fullness  was  ''  given  by  inspira- 
tion," and  was,  therefore,  complete  in  all  its  appoint- 
ments. 

That  which  contains  a  fullness  is  necessarily  com- 
plete;  and  being  complete,   it   needs  nothing  more. 

(303) 


304       TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

What  is  taught  in  the  Book  of  Mormon  respecting 
"the  principles  of  m}^  Gospel"  (D.  and  C,  page 
142)  must,  therefore,  be  regarded  as  sufficient, — that 
whatever  is  not  therein  contained  and  required  is  un- 
necessary, and  should  not  be  observed. 

In  view  of  this  remarkable  claim  for  the  perfect 
character  of  its  teachings,  let  us  now  make  a  brief 
examination  of  the  teachings  of  the  Book  of  Mormon, 
:is  to  its  requirements  respecting  the  plan  of  salva- 
tion. 

Alma,  at  one  time  the  priest  of  the  very  wicked 
King  Noah,  but  who  later  renounced  his  allegiance  to 
the  king  and  his  wicked  priests,  became  a  believer  in 
Christ. 

*'And  it  came  to  pass  that  Alma,  who  had  fled 
from  the  servants  of  King  Noah,  repented  of  his  sins 
and  iniquities,  and  went  about  privately  among  the 
people,  and  began  to  teach  the  words  of  Abinadi." 
[A  prophet  whom  King  Noah  had  ^Dut  to  death.] 
(B.  of  M.     Mosiah  9 :  4,  page  191 .) 

Alma  continued  his  preaching  till  many  converts 
were  made.  These  were  baptized  in  the  "  waters  of 
Mormon,"  and  by  Alma  organized  into  a  church. 
The  particulars  are  given  as  follows: 

"And  now  it  came  to  pass  that  Alma  took  Helam, 
he  being  one  of  the  first,  and  went  and  stood  forth  in 
the  water,  and  cried,  saying,  O  Lord,  pour  out  thy 
Spirit  upon  thy  servant,  that  he  may  do  this  work 
with  holiness  of  heart.  And  when  he  had  said  these 
words,  the  Spirit  of  the  Lord  was  ujyon  him^  and  he 
said,  Helam,  I  baptize  thee,  having  authority  from 
Almighty  God,  as  a  testimony  that  ye  have  entered 
into  a  covenant  to  serve  him  until  you  are  dead,  as  to 
the  mortal  body;  and  may  the  Spirit  of  the  Lord  be 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      305 

poured  out  upon  you;  and  may  he  grant  unto  you 
eternal  life,  through  the  redemption  of  Christ,  which 
he  hath  prepared  from  the  foundation  of  the  world. 
And  after  Alma  had  said  these  words,  both  Alma  and 
Helam  were  buried  in  the  water;  and  they  arose  and 
came  forth  out  of  the  water  rejoicing,  being  filled  with 
the  Spirit.  And  again,  Alma  took  another,  and  went 
forth  a  second  time  into  the  water,  and  baptized  him 
according  to  the  first,  only  he  did  not  bury  himself 
again  in  the  water.  And  after  this  manner  he  did 
baptize  every  one  that  went  forth  to  the  place  of 
Mormon;  and  they  were  in  number  about  two  hun- 
dred and  four  souls;  yea,  they  were  baptized  in  the 
waters  of  Mormon,  and  were  filled  with  the  grace  of 
God ;  and  they  were  called  the  Church  of  God,  or  the 
Church  of  Christ,  from  that  time  forward."  (Ibid, 
page  192.) 

In  this  manner  was  the  first  church  organized 
among  the  people  of  Nephi.  Alma  proved  to  be  the 
St.  Paul  of  those  times,  building  up  churches  all  over 
the  land.  He  also  **  ordained  priests  "  and  set  them 
to  watch  over  these  churches.  In  giving  his  charge 
he  instructed  them  **  concerning  the  things  pertaining 
to  the  kingdom  of  God."  He  commanded  them  that 
they  *'  should  preach  nothing  save  it  were  repentance 
and  faith  on  the  Lord,"  and  that  they  should  be 
united,  *'  having  one  faith  and  one  baptism."  .  .  . 
And  thus  he  commanded  them  to  preach.  And  thus 
they  became  the  children  of  God."  (Ibid,  page  193.) 

Here  we  have  the  Church  of  Christ,  organized  ac- 
cording to  Book  of  Mormon  chronology,  in  the  year 
124  B.  C.  No  Latter  Day  Saint  will  care  to  question 
either  the  correctness  of  its  organic  structure,  or  the 

completeness  of  its  doctrine. 
20 


306        THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Several  very  interesting  facts  are  apparent  in  the 
above  brief  story  of  the  first  Nephite  Church  and  its 
founder,  namely: 

1.  Its  founder,  Alma,  was  the  priest  of  a  foreign 
and  very  wicked  king,  and  hence,  utterly  without 
authority,  according  to  every  known  rule  of  Mormon 
theology,  to  baptize  penitent  believers,  he  having 
never  been  ordained  either  by  the  hands  of  angels  or 
men. 

2.  This  unordained  and  unauthorized  alien  priest 
baptized  first  himself  and  then  other  ''  strangers  and 
foreigners  "  into  the  Church  of  Christ. 

3.  These  aliens  became  members  of  "  the  Church 
of  Christ,"  through,  faith,  repentance  and  haptimn. 

4.  That  they  received  the  Holy  Spirit  in  baptism, 
and  not  hy  the  laying  on  of  hands. 

5.  That  they  had  but  one  faith  and  but  *'  one  hap- 
tism,'' — not  two. 

6.  That  the  priests  whom  he  ordained  were  to 
*'  preach  nothing  save  it  were  repentance  smd  faith  on 
the  Lord." 

7.  That  this  '*o?ze  faith  and  one  baptism"  were 
sufficient  to  constitute  all  believers  "  the  children  of 
God." 

If  the  Book  of  Mormon  contains  "the  fullness  of 
the  Gospel;"  and  if  Alma  taught  that  Gospel  in  its 
fullness,  then  it  follows  as  a  fact  not  to  be  questioned, 
that  the  laying  on  of  hands  is  no  part  of  the  Gospel. 

But  it  may  be  urged  that  this  was  long  before  the 
birth  of  Christ,  and  that  the  "fullness"  was  not 
taught  till  after  Christ  had  appeared. 

Very  well;  and  in  order  to  remove  all  doubt  upon 
this  point,  let  us  move  down  the  stream  of  time  one 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMOXISM      307 

hundred   and   twenty-four  years,    and    examine    the 
record  of  those  times. 

The  Book  of  Nephi,  the  son  of  Nephi,  opens  its 
first  page  with  the  year  A.  D.  1.  (See  B.  of  M.,  page 
452.)  In  the  fifth  chapter  of  this  book  is  given  a  ' 
detailed  account  of  the  appearance  of  Christ,  after 
his  resurrection,  to  the  people  of  Nephi;  and  his  in- 
structions to  them  concerning  his  doctrine,  and  how 
to  conduct  the  affairs  of  the  church,  is  related  in  the 
six  following  chapters. 

The  first  appearance  of  Christ  was  to  a  vast  multi- 
tude; and  calh'ng  Nephi  from  among  the  multitude 
he  said  unto  him; 

''I  give  unto  you  power  that  ye  shall  baptize  this 
people,  when  I  am  again  ascended  into  heaven." 
(Ibid,  477.) 

Then  follows  the  formula  to  be  used,  and  the  bap- 
tism shall  be  '*  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost."     As  to  the  doctrine  to 
be  taught  and  obeyed,  we  have  the  following: 
/^Knd  again  I  say  unto  you,  ye  must  repent  and  be 
baptized  in  my  name,  and  become  as  a  little  child,  or 
ye  can  in  no  wise  inherit  the  kingdom  of  God.     Veri- 
ly, verily,  I  say  unto  you  that  this  is  my  doctrine.    . 
And  whoso  shall  declare  more  or  less,  and  establish  it 
for  my  doctrine,  the  same  cometh  of  evil,  and  is  not 
built  upon  my  rock,  but  he  buildeth  upon  a  sandy 
foundation,  and  the  gates  of  hell  standeth   open  to 
receive  such,   when  the   floods  come,  and  the   winds  / 
beat  upon  them."     (Ibid,  479.)  ^^ 

The  above  language  was  addressed  to  Nephi  and 
the  twelve,  w^hom  Jesus  hr,d  just  commanded  to 
preach  and  baptize,  and  may,  therefore,  be  regarded 
as  the  Nephite  commission.     So  far,  in  this  investiga- 


308       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

tion,  we  find  no  reference  whatever  to  "  the  laying  on 
of  hands  for  the  gift  of  the  Holy  Spirit." 

We  now  pass  to  the  administrations  of  these  disci- 
ples and  see  if  we  can  determine  just  how  they  re- 
ceived the  Holy  Spirit.  The  vast  multitude  was 
divided  "  into  twelve  bodies,"  and  the  twelve  thus 
taught  the  multitude: 

*'And  it  came  to  pass  that  they  arose  and  minis- 
tered unto  the  people.  And  when  they  had  ministered 
those  same  words  which  Jesus  had  spoken,  .  .  . 
behold,  they  knelt  again,  and  prayed  to  the  Father  in 
the  name  of  Jesus;  and  they  did  pray  for  that  which 
they  most  desired;  and  they  desired  that  the  Holy 
Ghost  should  be  given  unto  them.  And  when  they  had 
thus  prayed,  they  went  down  unto  the  water's  edge, 
and  the  multitude  followed  them.  And  it  came  to 
pass  that  Nephi  went  down  into  the  water,  and  was 
baptized.  And  he  came  up  out  of  the  water,  and 
began  to  baptize.  And  he  baptized  all  they  whom 
Jesus  had  chosen."     (Ibid,  page  494.) 

We  have  carefully  followed  these  disciples  through 
the  different  stages  of  their  progress,  till  they  have 
come  to  the  point  where  Latter  Day  Saints  tell  us  the 
laying  on  of  hands  must  be  performed  for  the  purpose 
of  giving  the  Holy  Spirit  to  baptized  believers  in 
Christ. 

These  disciples  prayed  for  what  they  most  desired, 
namely,  that  the  Holy  Spirit  should  be  given  unto 
them.  If  the  laying  on  of  hands  be  a  principle  of 
the  doctrine  of  Christ,  we  have  now  reached  the  very 
point  where  it  should  be  performed.  Did  these  dis- 
ciples receive  the  Holy  Spirit  by  the  laying  on  of 
hands?     Let  the  record  answer: 

**  And  it  came  to  pass  when  they  were  all  baptized, 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      309 

and  had  come  up  out  of  the  water,  the  Holy  Ghost 
did  fall  upon  them,  and  they  were  filled  with  the 
Holy  Ghost,  and  with  fire."     (Ibid.) 

Thus  in  A.  D.  34,  the  twelve  disciples  among  the 
Nephites,  preached  the  Gospel  to  the  people,  and 
required  only  faith,  repentance  and  baptism.  Not  a 
word  did  either  Christ  or  the  twelve  disciples  say 
about  the  laying  on  of  hands  for  the  gift  of  the  Holy 
Spirit,  but  quite  to  the  contrary,  they  were  '*  filled 
with  the  Holy  Ghost  "  immediately  after  their  bap- 
tism ivWiout  the  laying  on  of  hands. 

So  pleasing,  indeed,  was  this  unto  the  Lord  that  he 
again  approvingly  appeared  to  them  in  the  presence 
of  the  multitude,  and  bowing  "  a  little  way  off  from 
them,"  said:  *'  Father,  I  thank  thee  that  thou  hast 
given  the  Holy  Ghost  unto  these  whom  I  have 
chosen."     (Ibid,  page  494.) 

If  the  laying  on  of  hands  is  a  matter  of  such  grave 
importance  as  the  Saints  claim  it  to  be,  why  did  not 
Jesus,  during  some  of  his  visits,  instruct  them  to 
observe  it?  But  instead  of  this,  nothing  was  re- 
quired except  faith,  repentance,  confession  and  bap- 
tism.    (See  Helaman,  chapter  5,  page  450.) 

"  And  they  which  were  baptized  in  the  name  of 
Jesus,  were  called  the  Church  of  Christ."  (B.  of  M., 
Nephi,  chapter  12,  page  507.) 

Again  Jesus  tells  the  disciples  just  what  they  should 
do  to  be  saved: 

''Now  this  is  the  commandment:  Repent,  all  ye 
ends  of  the  earth,  and  come  unto  me  and  be  bap- 
tized in  my  name,  that  ye  may  be  sanctified  by  the 
reception  of  the  Holy  Ghost.  .  .  .  Verily,  verily, 
I  say  unto  you,  this  is  my  Gospel ;  and  ye  know  the 
things  that  ye  must  do  in  my  church."  (Ibid,  page 
508.) 


310       THE  DOCTRINES  AND  DOGMAS  OF  MOllMONISM 

And  thus  Jesus  presents  the  fullness  of  his  Grospel, 
and  the  laying  on  of  hands  is  never  once  named. 
Such  quotations  might  be  multiplied,  but  one  more 
will  be  sufficient,  as  follows: 

*'And  as  many  as  did  come  unto  them,  and  did 
truly  repent  of  their  sins,  were  baptized  in  the  name 
of  Jesus;  and  they  did  also  receive  the  Holy  Ghost.'' 
(B.  of  M.,  Nephi,  chap.  1,  page  514.) 

Thus  it  appears  that  Jesus,  when  among  the 
Nephites,  utterly  ignored  the  doctrine  of  the  laying 
on  of  hands  as  taught  by  the  Saints,  never  once  hav- 
ing referred  to  it  in  all  his  teachings. 

Perhaps  some  of  their  wise  men  may  explain  why  a 
book  which  contains  "  the  fullness  of  the  everlasting 
Gospel  "  is  as  silent  as  the  grave  upon  a  subject  of 
such  grave  importance.  Why  did  neither  Jesus  nor 
his  disciples  teach  it?  and  why  was  it  never  performed 
as  an  ordinance  of  the  Gospel  to  follow  baptism? 
Echo  answers,  Why? 

I  am  now  about  to  make  a  statement  which  will 
perhaps  surprise  even  some  of  the  teachers  among 
the  Saints,  and  possibly  provoke  incredulity  iu  the 
minds  of  others;  but  we  make  it  advisedly,  knowing 
whereof  we  affirm.  The  statement  is  simply  this: 
Not  a  single  instance  can  be  found  in  all  the  Book  of 
Mormon,  from  its  opening  page  to  the  closing  chap- 
ter, where  any  man  ever  received  the  Holy  Spirit  by 
the  laying  on  of  hands.  No  man  ever  taught  or  prac- 
ticed the  doctrine.  Jesus  never  once  alluded  to  it. 
The  twelve  disciples  of  Jesus  neither  taught  nor  prac- 
ticed the  laying  on  of  hands. 

As  a  matter  of  fact,  it  is  never  once  mentioned  by 
any  of  the  so-called  writers  of  the  Book  of  Mormon, 
except  by  Moroni,  who  wrote  his  little  book  about  the 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM     311 

year  A.  D.  420  (see  Moroni,  chap.  10,  page  585), 
when  there  was  not  a  Nephite  living,  except  himself, 
to  tell  the  story  of  the  virtaes  and  vices  of  a  once 
powerful  race.     Relative  to  this  Moroni  says: 

**  And  now  it  came  to  pass  that  after  the  great  and 
tremendous  battle  at  Camorah,  behold  the  Nephites 
which  had  escaped  into  the  country  southward  were 
hunted  by  the  Lamanites  until  they  were  all  destroyed; 
and  my  father  also  was  killed  by  them;  and  I,  even  I 
remain  alone  to  write  the  sad  tale  of  the  destruction 
of  my  people."     (Ibid,  page  532.) 

Following  is  the  only  passage  in  the  Book  of  Mor- 
mon that  in  any  way  relates  to  the  laying  on  of  hands 
for  the  gift  of  the  Holy  Spirit.  Concerning  it  Moroni 
says : 

"The  words  of  Christ  which  he  spake  unto  his 
disciples  [four  hundred  years  previously.  See  Book 
of  Nephi,  chap.  8,  page  493]  the  twelve  whom  he  had 
chosen,  as  he  laid  his  hands  upon  them.  And  he 
called  them  by  name,  saying.  Ye  shall  call  on  the 
Father  in  my  name  in  mighty  prayer;  and  after  that 
ye  have  done  this  ye  shall  have  power  that  on  whom 
ye  shall  lay  your  hands  ye  shall  give  the  Holy  Ghost; 
and  in  my  name  shall  ye  give  it:  for  thus  do  mine 
apostles  [referring  to  the  apostles  at  Jerusalem]. 

*'Now  Christ  spake  these  words  unto  them  at  the 
time  of  his  first  appearing;  and  the  multitude  heard 
it  not,  but  the  disciples  heard  it;  and  on  as  many  as 
they  laid  their  hands  fell  the  Holy  Ghosts  (B.  of  M., 
Moroni,  chap.  2,  page  574.) 

The  language  quoted  above  constitutes  one  entire 
chapter,  and  is  the  only  passage  in  the  book  that 
even  hints  at  the  doctrine  so  persistently  urged  by 
the  Saints. 


312       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

Upon  a  careful  examination  of  the  events  and 
teachings  referred  to  not  one  word  is  uttered  concern- 
ing the  laying  on  of  hands.  As  my  readers,  many  of 
them,  will  not  have  the  Book  of  Mormon  to  which 
they  may  refer,  I  will  here  give  the  language  of  the 
record.     It  reads  thus: 

*' And  it  came  to  pass  that  when  Jesus  had  made  an 
end  of  these  sayings,  he  touched  with  his  hand  the 
disciples  whom  he  had  chosen,  one  by  one,  even  until 
he  had  touched  them  all,  and  spake  unto  them  as  he 
touched  them ;  and  the  multitude  heard  not  the  words 
which  he  spake,  therefore  they  did  not  bear  record; 
but  the  disciples  bear  record  that  he  gave  them  power 
to  give  the  Holy  Ghost,  And  I  will  show  unto  you 
liereafter  that  this  record  is  true."  (B.  of  M.,  Nephi, 
2,  page  493.) 

Thus  it  will  be  seen  that  not  one  word  is  said  either 
by  Christ  or  by  the  evangelist  making  the  record  con- 
cerning the  giving  of  the  Holy  Spirit  by  the  laying  on 
of  hands.  But  Nephi  says,  "  I  will  show  unto  you 
hereafter  that  the  record  is  true."  As  already  shown 
by  the  passages  quoted  from  this  writer  and  those 
who  succeeded  him,  the  Holy  Spirit  was  given  by  the 
twelve,  hut  never  in  a  single  instance  by  the  la3^ing  on 
of  hands,  as  the  incident  recorded  on  the  following 
page  clearly  shows : 

"And  it  came  to  pass  that  Nephi  went  down  into 
the  water  and  was  baptized.  And  he  baptized  all 
whom  Jesus  had  chosen.  And  it  came  to  pass  that 
when  they  were  all  baptized  and  had  come  up  out  of 
the  water,  the  Holy  Ghost  did  fall  upon  them.''  (Ibid, 
page  494.) 

Thus  every  passage  shows  that  the  Holy  Spirit  was 
received  through  faith,  repentance,  confession   and 


THE  DOCTRINES  AND  DOGMAS  OF  MORMON  ISM      313 

baptism,  and  never  once  by  the  laying  on  of  hands. 

The  Book  of  Mormon  being  the  witness,  then,  *'  the 
fullness  of  the  everlasting  Gospel"  consists  of  faith ^ 
repentance,  confession  and  baptism,  without  a  single 
word  concerning  the  laying  on  of  hands,  thus  proving 
that  it  is  not  a  principle  of  the  doctrine  of  Christ. 
What  will  the  Saints  do  about  this  perplexing  state  of 
affairs?  After  stating  that  faith,  repentance  and  bap- 
tism were  the  principles  of  his  doctrine,  the  Book  of 
Mormon  represents  Jesus  to  have  said : 

"  And  whoso  shall  declare  more  ov  ?ess,  and  estab- 
lish it  for  my  doctrine,  the  same  cometh  of  evil,  .  . 
and  the  gates  of  hell  standeth  open  to  receive  such/^ 
(Page  479.) 

Thus  it  is  rendered  conclusive  that  the  Book  of 
Mormon  not  only  fails  to  provide  for  the  laying  on  of 
hands  as  a  principle  of  the  doctrine  of  Christ,  but  by 
excluding  everything  else  under  penalty  of  eternal 
damnation,  actually  forbids  it. 

Forbidden  by  the  Book  of  Mormon,  which  contains 
the  fidlness  of  the  everlasting  Gospel,  this  after- 
thought of  the  prophet  must  be  regarded  as  an  inno- 
vation, unsupported  alike  by  the  Bible  and  the  Book 
of  Mormon. 

Not  only  is  this  true,  but  it  is  likewise  a  fact  that 
this  peculiarity  of  Mormonism  was  not  conceived  till 
sometime  between  May  15th,  1829,  and  April  6th, 
1830.  When  Joseph  and  Oliver  baptized  one  another, 
upon  the  date  first  above  given,  which  immediately 
preceded  their  ordination  by  the  hand  of  an  angel,  it 
is  specifically  declared  that  they  received  the  Holy 
Spirit  without  the  laying  on  of  hands,  as  the  follow- 
ing extract,  written  by  Joseph  Smith  himself,  clearly 
shows: 


314       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

"No  sooner  had  I  baptized  Oliver  Cowdery  than 
the  Holy  Ghost  fell  upon  him,  and  he  stood  up  and 
prophecied  many  things  which  should  shortly  come  to 
pass.  And  again,  as  soon  as  I  had  been  baptized  by 
him,  I  also  had  the  spirit  of  prophecy,  when,  stand- 
ing up,  I  prophecied  concerning  the  rise  of  the 
church.  .  .  .  We  were  filled  with  the  Holy  Ghost, 
and  rejoiced  in  the  God  of  our  salvation."  (Smith's 
History,  Vol.  1,  page  36.  Also  Tullidge's  History, 
page  44). 

In  like  manner  Samuel  H.  Smith,  brother  of  the 
prophet,  was  baptized  by  Oliver  Cowdery,  and 
received  the  Holy  Spirit  without  the  laying  on  of 
hands.     Referring  to  the  event  Joseph  saj^s: 

"And  he  returned  to  his  father's  house  greatly 
glorifying  and  praising  God,  being  filled  with  the  Holy 
Spirits    (Ibid,  page  37). 

These  incidents  would  amount  to  but  little  were  it 
not  for  the  further  fact  that  Joseph  Smith  and  Oliver 
Cowdery,  neither  of  them,  ever  received  the  laying  on 
of  hands  for  confirmation  and  the  gift  of  the  Holy 
Spirit.  They  baptized  and  ordained  one  another, 
and  I  have  searched  all  available  history  to  find  the 
record  of  their  laying  hands  on  one  another  to  con- 
firm them  members  of  the  church  and  give  the  Holy 
Spirit,  but  I  searched  in  vain.  No  such  history  can 
be  found. 

Query:  If  Joseph  and  Oliver,  not  to  mention  Sam- 
uel H.  Smith,  could,  and  did,  receive  the  Holy  Spirit 
immediately  upon  being  baptized,  as  in  every  case 
recorded  in  the  Book  of  Mormon,  why  may  not  every 
other  baptized  believer  receive  it  in  the  same  way? 

If  the  laying  on  of  hands  was  not  necessary  in  the 
cases  of  Joseph  and  Oliver  and  Samuel,  why  should 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      315 

it  be  considered  necessary  in  the  case  of  others?  God 
is  no  respecter  of  persons. 

Mormon  history  records  not  an  instance  of  the  lay- 
ing on  of  hands  to  give  the  Holy  Spirit,  till  the  day 
the  church  was  organized  in  April,  1830.  By  this 
time  Joseph  and  Oliver  had  conceived  the  idea  that 
an  elder,  who,  in  Mormon  parlance,  *'  holds  the  Mel- 
chizedek  priesthood,"  could  officiate  in  this  "ordi- 
nance;" and  so  they  first  ordained  one  another  to  the 
office  of  elder,  and  then  proceeded  to  lay  their  hands 
on  those  who  had  previously  been  baptized  **  that 
they  might  receive  the  gift  of  the  Holy  Ghost,  and  be 
confirmed  members  of  the  Church  of  Christ."  (Ibid, 
page  77.) 

Thus  Joseph  and  Oliver  received  the  Holy  Spirit 
without  the  laying  on  of  hands;  the  Book  of  Mormon 
converts  received  it  without  submitting  to  that 
"  ordinance ;"  the  Bible  nowhere  enjoins  its  observ- 
ance, and  hence,  the  laying  on  of  hands  cannot  be  a 
"  principle  of  the  doctrine  of  Christ,"  and  necessary 
to  salvation. 

THE  RESURRECTION  OF  THE  DEAD,  AND  ETERNAL 
JUDGMENT. 

These  two  principles  were  taught  in  the  law  and 
the  prophets  as  being  in  prospect — something  to  be 
revealed  in  the  dim,  distant  future;  but  now  the 
apostle  wishes  to  assure  these  Hebrew  Christians  that 
the  resurrection  of  the  dead  has  been  demonstrated  in 
the  resurrection  of  Christ,  and  must,  therefore,  be 
regarded  as  an  established /a c^  of  the  Gospel. 

Since  the  sins  of  the  entire  world  had  been  laid 
upon  Christ,  as  symbolized  by  laying  on  of  both 
Aaron's  hands  in  the  ceremony  conferring  the  sins  of 


316       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

all  Israel  upon  the  head  of  the  scapegoat,  it  now 
becomes  possible  for  every  man  to  enter  into  his  rest, 
through  the  atonement  made  in  the  sacrificial  offer- 
ing of  Christ.  Hence,  every  man  is  held  accountable 
for  his  own  transgressions,  and,  in  the  eternal  judg- 
ment, must  be  ''judged  according  to  his  works." 
(Rev.  20:  12,  13). 

Eehitive  to  this  doctrinal  question,  we  have  gleaned 
the  following  facts: 

1.  The  Hebrews  had  forsaken  what  the  apostle 
terms  ''the  first  principles  of  the  oracles  of  God," 
the  Gospel,  and  had  returned  to  their  former  prac- 
tice of  the  works  of  the  law. 

2.  That  in  turning  away  from  the  rudiments  of 
Christianity  they  had  laid  again  (as  they  had  done 
before)  the  foundation  of  repentance  from  dead 
works — that  is,  they  must  leave  these  practices;  aban- 
don their  observances  of  the  law,  and  return  to  the 
simplicity  of  the  Gospel. 

3.  That  "faith  towards  God,"  to  the  exclusion  of 
Christ,  "repentance  from  dead  works,"  the  "doc- 
trine of  baptisms,"  or  "  divers  washings,"  the  laying 
on  of  hands,  the  resurrection  of  the  dead  and  eternal 
judgment  as  taught  in  the  law,  are  all  to  be  aban- 
doned as  obsolete. 

4.  The  substance  having  appeared,  the  shadow  is 
no  longer  to  be  followed. 

We  conclude,  therefore,  that  in  leaving  "the  first 
principles  of  the  oracles  of  God,"  as  they  evidently 
had  done,  and  returning  to  the  dead  works  of  the 
law,  which  the  apostle  then  proceeds  to  enumerate, 
they  had  laid  again  the  foundation  of  a  second 
repentance  from  the  "  dead  works"  of  the  law. 

What  are    these   dead    works    from    which   these 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      317 

Hebrews    were    required    to    repent?      The    apostle 
names  them  as  follows: 

1.  " Faith  towards  God"  only,  as  required  by  the 
law,  thus  excluding  Christ  as  an  object  of  faith. 

2.  *'  Of  the  doctrine  of  baptisms," — that  is,  the 
**  divers  washings  "  of  the  law. 

3.  *'0f  laying  on  of  hands,"  one  of  the  most  spe- 
cific and  significant  of  the  works  of  the  law. 

4.  The  "resurrection  of  the  dead"  and  "  eternal 
judgment,"  as  they  were  taught  under  the  law  and 
the  prophets. 

In  short,  the  entire  Mosaic  system  was  but  a  series 
of  types  and  shadows  pointing  to  Christ;  and  now 
that  the  substance  had  been  revealed,  the  Hebrews 
were  to  forsake,  turn  away  from,  all  these  useless,  if 
not  actually  hurtful,  practices,  and  looking  to  Christ 
as  their  only  hope  of  salvation,  and  abiding  stead- 
fastly in  "  the  doctrine  of  Christ,"  they  were  exhorted 
to  "go  on  unto  perfection." 

Evidently  this,  and  nothing  more,  is  the  doctrine 
which  the  apostle,  in  his  Hebrew  letter,  was  trying  to 
enforce. 


CHAPTER  XXXII. 

MORMON     POLYGAMY — WAS   JOSEPH   SMITH   ITS   AUTHOR? 

Mormon  polygamy — Was  Joseph  Smith  its  author?— Became  public 
soon  after  the  prophet's  death — Joseph's  power  over  his  people — 
An  illustration— " Thou  shalt  give  heed  to  all  his  words"  — 
Doctrine  and  Covenants  accepted — Polj'^gamy  practiced  before 
Joseph's  death — Questioned  only  by  the  Reorganized  Church — 
The  son  guards  the  good  name  of  his  father — Polygamy  a  gradual 
growth — Book  of  Mormon  condemns  the  doctrine — Early  sus- 
picions— Charged  with  polygamy  in  1835 — Article  on  marriage — 
Does  not  exclude  the  practice — One  man  one  wife— One  woman 
but  one  husband— John  C.  Bennett— The  secret  wife  system — 
Trouble  between  Smith  and  Bennett— The  Nauvoo  Legion — A 
sham  battle. 

That  polygamy  early  became  a  tenet  of  the  Mormon 
Church  is  a  fact  too  well  established  to  require  proof. 
That  it  was  taught  and  practiced  in  Nauvoo,  Illinois, 
and  other  places  before  the  death  of  Joseph  and 
Hyrum  Smith,  in  June,  1844,  is  equally  apparent;  but 
where  it  was  first  suggested,  or  by  whom,  is  not  so 
clear.  Whether  justly  so  or  not,  Joseph  Smith  has 
ever,  until  in  recent  years,  been  charged  with  being 
its  author. 

The  writer  has  had  ample  opportunity  to  observe 
the  practical  workings  of  the  system  under  the 
auspices  of  two  different  and  widely  separated  Mor- 
mon churches,  namely,  Lyman  Wight,  in  Texas,  in 
1847,  and  James  J.  Strang,  of  Beaver  Island,  Mich., 
in  1854. 

Lyman  Wight  was  one  of  Joseph's  trusted  apostles. 
He  believed  in  nothing  and  in  nobody  quite  as  firmly 
as  he  believed  in  the  prophet,  in  whom  he  reposed 

(318) 


(. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM    319 

the  utmost  confidence.  While  the  prophet  lived 
"Brother  Lyman"  would  do  nothing  without  his 
approval,  and  would  dare  anything  Joseph  Smith 
counseled  him  to  undertake.  The  following  charac- 
teristic remark  serves  to  illustrate  the  blind  confi- 
dence this  apostle  reposed  in  his  leader.  One  one 
occasion,  while  extolling  the  virtues  of  the  prophet, 
Lyman  Wight  said : 

*'Why,  brethren,  I  Tcnoiv  Joseph  Smith  was  a 
prophet  of  God;  and  if  he  had  told  me  to  go  to  hell 
on  horseback  and  preach  to  the  'spirits  in  prison,'  I 
should  have  started  at  once,  believing  it  to  be  the  will 
of  God." 

This  well  illustrates  the  power  which  Joseph  Smith 
exercised  over  the  vast  majority  of  his  followers. 
Men  who  would  not  submit  to  the  prophet's  will,  and 
especially  when  that  will  was  expressed  in  the  form 
of  a  revelation  from  God,  as  most  of  his  principal 
schemes  were,  sooner  or  later  sought  a  more  genial 
atmosphere  and  withdrew  from  the  church,  as  did 
Oliver  Cowdery,  the  Whitmers,  the  Laws,  and  other 
prominent  men  of  the  church. 

Immediately  after  the  church  was  organized  on 
April  6,  1830,  Joseph,  in  order  to  secure  and  retain 
the  absolute  control  of  all  matters  pertaining  to  the 
church,  received  the  following  revelation 

"Behold,  there  shall  be  a  record  kept  among  you, 
and  in  it  thou  shalt  be  called  a  seer,  a  translator,  a 
prophet,  an  apostle  of  Jesus  Christ,  an  elder  of  the 
church  through  the  will  of  God  the  Father,  and  the 
grace  of  our  Lord  Jesus  Christ.  Wherefore,  meaning 
the  church,  thou  shalt  give  heed  to  all  his  words,  and 
commandments,  which  he  shall  give  unto  you,  as  he 
receiveth   them,  walking  in  all  holiness  before  me; 


320       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

for  his  word  ye  shall  receive,  as  if  from  mine  own 
mouth,  in  all  patience  and  faith. ^''  (Doc.  and  Gov., 
sec.  19,  par.  1,  2,  page  102.) 

A  few  years  later  such  of  Joseph's  revelations  as 
were  considered  of  general  importance  were  compiled 
by  a  committee,  of  which  the  prophet  himself  was 
chairman,  and  published  in  a  volume  known  as  the 
book  of  ''Doctrine  and  Covenants."  (See  Smith's 
History,  vol.  1,  page  578.) 

In  August,  1835,  these  revelations  were  received 
and  made  binding  upon  the  membership  of  the  church 
by  the  action  of  a  "  general  assembly"  held  at  Kirt- 
land,  Ohio,  as  the  foHowing  excerpt  shows: 

"The  assembly  being  duly  organized,  and  after 
transacting  certain  business  of  the  church,  proceeded 
to  appouit  a  committee  to  arrange  the  items  of  doc- 
trine of  Jesus  Christ,  for  the  government  of  his  church 
of  Latter  Day  Saints."  (Ibid,  page  572.) 

"Afternoon. — President  Co  wdery  arose  and  intro- 
duced the  *  Book  of  Doctrine  and  Covenants  of  the 
Church  of  Latter  Day  Saints,'  in  behalf  of  the  com- 
mittee. He  was  followed  by  President  Rigdon." 
(Ibid,  page  573.) 

The  presidents  of  the  different  Quorums,  and 
others,  each  "bore  record  to  the  truth  of  the  book," 
declaring  he  knew  the  revelations  were  from  God; 
and  finally, 

"  The  venerable  Assistant  President,  Thomas  Gates, 
then  bore  record  of  the  truth  of  the  book,  and  with 
his  five  silver-headed  assistants  and  the  whole  congre- 
gation, accepted  and  acknowledged  it  as  the  doctrine 
and  covenants  of  their  faith  by  a  unanimous  vote." 
(Ibid,  page  575.  See  also  Doc.  and  Cov.,  page  4, 
General  Assembly.) 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      321 

At  a  semi-annual  General  Conference  of  the  Reor- 
ganized Church,  held  at  Galland's  Grove,  Iowa,  Sept. 
20,  1877,'  similar  action  was  had.  By  the  actions  of 
these  assemblies  every  member  is  bound  to  accept 
Joseph  Smith's  word  as  the  w^ord  of  God.  To  ques- 
tion what  he  says  with  a  "thus  saith  the  Lord" 
attached  to  it,  is  to  question  the  word  of  the  Lord, 
and  few  Latter  Day  Saints  have  the  moral  courage  to 
do  this.  Hence  the  servility  of  the  Saints  to  the 
mandates  of  the  prophet. 

Under  such  circumstances  it  is  not  a  matter  of 
astonishment  that  people  can  be  led  into  believing 
anything  a  prophet  may  declare.  When  a  people  can 
bring  themselves  to  that  point  where  they  are  willing 
to  accept  the  word  of  a  man  as  being  equivalent  to 
the  word  of  God,  they  have  reached  a  condition  of 
mental  servitude  fitting  them  for  a  willing  submission 
to  anything  and  everything  the  prophet  may  declare 
in  the  name  of  the  Lord,  it  matters  not  how  wicked 
or  how  absurd.  Thus  the  women  of  Utah  were  will- 
ing to  submit  to  the  heart-crushing  sorrows  and 
shame  which  polygamy  entailed,  simply  and  only  be- 
cause they  believed  the  "revelation"  (!)  which 
authorized  the  abomination  came  through  a  prophet 
of  God.  Their  higher  and  better  natures  protested 
against  it;  their  souls  abhorred  it;  the  higher  and 
nobler  instincts  of  their  pure  womanhood  cried  out 
against  the  abomination ;  but,  believing  their  eternal 
salvation  depended  upon  submission  to  the  wicked 
mandates  of  the  soul-destroying  monstrosity,  they 
yielded;  for  what  sacrifice  will  a  faithful  Christian 
woman  not  make  in  order  to  secure  everlasting  life? 

That  Joseph  Smith  both  taught  and  practiced  poly- 
gamy was  never  doubted,  so  far  as  I  am  aware,  till  it 
21 


322       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

was  questioned  by  the  people  of  the  Reorganized 
Church,  of  which  Joseph  Smith,  son  of  the  prophet, 
is  the  president.  If  his  father  was  in  no  way  respons- 
ible for  the  introduction  of  a  practice  into  the  church 
which  would  stain  the  fair  name  of  both  his  family 
and  the  church,  it  is  eminently  proper  that  a  devoted 
son  should  do  all  in  his  power  to  repel  the  calumny 
and  place  the  responsibility  where  it  rightfully  be- 
longs. 

And,  on  the  other  hand,  had  Joseph  Smith  either 
from  the  volitions  of  his  own  nature,  or  through  the 
over-weening  influence  of  wicked  and  designing  men, 
been  led  into  error  and  sin,  it  is  but  natural  that  the 
son  should  seek,  in  an  honorable  way,  to  parry  the 
fatal  blow,  and  let  it  fall  as  lightly  as  possible  upon 
the  heads  of  the  innocent.  For  doing  this  President 
Smith  will  not  be  censured  by  fair-minded  people, 
for  in  doing  so  he  is  but  pursuing  a  course  which 
would  be  adopted  by  almost  anybody  else  under  like 
circumstances.  From  a  long  personal  acquaintance 
with  President  Smith  I  take  great  pleasure  in  saying  I 
regard  hiin  as  a  most  excellent  and  sincere  Christian 
gentleman,  and  worthy  of  the  respect  and  esteem  of  all 
good  people.  If  he  believed  his  father  to  have  been 
the  author  of  the  infamous  revelation  on  polygamy, 
he  possesses  both  moral  courage  and  Christian  man- 
hood to  denounce  it  in  the  roundest  terms,  and  would 
neither  by  word  nor  deed  seek  to  justify  even  his 
father,  whose  memory  he  holds  sacred,  in  the  introduc- 
tion of  a  doctrine  alike  soul-destroying  to  men  and 
dishonoring  to  God. 

It  matters  not  what  the  father  may  have  done,  for 
his  deeds  the  son  must  not  be  held  responsible.  Eat- 
ing sour  grapes  can  no  longer  set  the  children's  teeth 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      323 

on  edge.     We  live  in  an  age  of  progress,  and  of  in- 
dividual responsibility. 

In  the  discussion  of  this  question  I  shall  endeavor 
to  present  such  facts  as  are  in  my  possession,  together 
with  my  personal  observations,  and  let  the  reader 
judge  for  himself  as  to  whether  Joseph  Smith,  Jr., 
was  the  author  of  Mormon  polygamy. 

A    GRADUAL    GROWTH. 

Mormon  polygamy  did  not  spring  suddenly  into 
existence,  as  a  tenet  of  the  church,  but,  like  many 
other  ideas  and  dogmas  of  the  Saints,  it  was  an  after- 
thought, if  not  an  evolution.  The  seed  from  which 
the  pernicious  weed  sprang,  was  certainly  planted 
after  the  publication  of  the  Book  of  Mormon,  in  which 
it  is  most  strongly  denounced,  as  will  appear  from  the 
following: 

"  Behold,  David  and  Solomon  truly  had  many  wives 
and  concubines,  which  thing  was  abominable  before 
me,  saith  the  Lord.  .  .  .  Wherefore,  my  breth- 
ren, hear  me,  and  hearken  unto  the  word  of  the 
Lord:  for  there  shall  not  any  man  among  you  have 
saye  it  be  one  wife;  and  concubines  you  shall  have 
none:  for  I,  the  Lord  God,  delighteth  in  the  chastity 
of  women."    (B.  of  M.,  Jacob,  chapter  2,  page  127.) 

Joseph  Smith  here  represents  his  ideal  Nephites  as 
seeking  to  justify  themselves  in  the  practice  of 
polygamy  on  the  ground  that  David  and  Solomon  had 
many  wives  and  concubines;  but  the  good  prophet 
Jacob  assured  them  that  it  was  an  abomination  in 
the  Lord's  sight,  and  ever  had  been;  and  that  God 
would  not  tolerate  the  evil.  How  Latter  Day  Saints, 
while  professing  to  believe  in  the  divinity  of  the  Book 
of  Mormon,  could  so  soon  lose  sight  of  its  teachings 


324       TRE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

and  endorse  a  principle  so  clearly  antagonistic  to  its 
precepts,  is  one  of  the  anomalies  of  Mormonism,  and 
shows  that  the  word  of  a  so-called  inspired  prophet 
has  a  vastly  greater  influence  over  Latter  Day  Saints 
than  does  the  written  Word  of  God. 

At  just  w^hat  period  this  excrescence  of  Mormonism 
appeared  and  became  the  dream  of  its  leaders,  may 
never  be  known;  but  of  one  thing  wc  are  quite  sure, 
and  that  is  the  Saints  were  at  an  early  date  re- 
proached by  their  enemies,  as  they  deemed  the  people 
of  all  other  churches,  with  "  the  crime  of  fornication 
and  polygamy."  What  gave  rise  to  this  reproach  is 
very  largely  a  matter  of  conjecture;  but  it  is  probable 
that  something  either  in  their  teachings  or  their  con- 
duct (probably  the  latter)  led  people,  who  viewed 
things  from  the  outside,  to  believe  that  the  lives  of 
their  leaders  were  not  as  pure  as  the  title,  *'  Latter 
Day  Saints,^'  would  lead  one  to  suppose  them  to  be. 
This  feeling  was,  no  doubt,  materially  intensified  by 
the  strong  prejudices  of  the  people  generally,  but 
that  their  suspicions  were  wholly  groundless,  subse- 
quent developments  forbid  us  to  believe. 

A  prejudice  nearly  as  strong  as  that  which  existed 
against  the  Saints  was  also  fostered  by  other  de- 
nominations towards  the  Disciples  of  Christ,  a  denom- 
ination of  Christians  which  had  its  rise  about  the 
same  time,  under  the  leadership  of  Alexander  Camp- 
bell; yet  these  people  were  never  reproached  with  the 
crime  of  polygamy,  or  any  other  form  of  vice  and  im- 
morality. Hence,  we  feel  warranted  in  the  belief 
that  had  there  been  nothing  in  the  conduct  of  the 
Saints  to  give  rise  to  such  suspicions,  no  such 
charges  of  immorality  would  ever  have  been  made. 
And  then  again,  had  there  been  no  foundation  in  fact 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      325 

for  these  charges,  it  is  altogether  probable  the  senti- 
ment would  ultimately  have  died  out,  and  pol^^gamy 
among  the  Mormons  would  never  have  become  one  of 
the  established  facts  of  history.  But  since  the  belief 
of  their  guilt  only  grew  stronger  with  the  passing 
years;  and  since  polygamy  became  an  acknowledged 
fact  in  Mormon  history  as  early  as  1843,  it  amounts  to 
a  very  strong  presumptive  evidence  that  the  charge 
so  early  made  against  the  Saints  had  its  foundation  in 
fact.  They  were  charged  with  polj-gamy  at  as  early  a 
day  as  August,  1835,  as  may  be  seen  from  the  follow- 
ing article  on  marriage : 

"  MARRIAGE." 

"  1.  According  to  the  custom  of  all  civilized  na- 
tions, marriage  is  regulated  by  laws  and  ceremonies; 
therefore  we  believe  that  all  marriages  in  this  Church 
of  Christ  of  Latter  Day  Saints  should  be  solemnized 
in  a  public  meeting,  or  feast,  prepared  for  that  pur- 
pose; and  that  the  solemnization  should  be  performed 
by  a  presiding  high  priest,  high  priest,  bishop,  elder 
or  priest,  not  even  prohibiting  those  persons  who  are 
desirous  to  get  married  of  being  married  by  other 
authority.  We  believe  that  it  is  not  right  to  prohibit 
members  of  this  church  from  marrying  out  of  the 
church  if  it  be  their  determination  to  do  so,  but  such 
persons  will  be  considered  weak  in  the  faith  of  our 
Lord  and  Saviour  Jesus  Christ. 

"2.  Marriage  should  be  celebrated  with  prayer 
and  thanksgiving;  and  at  the  solemnization,  the  per- 
sons to  be  married,  standing  together,  the  man  on  the 
right,  and  the  woman  on  the  left,  shall  be  addressed 
by  the  person  officiating,  as  he  shall  be  directed  by  the 
Holy  Spirit;    and  if  there  be  no   legal  objections,  he 


326       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

shall  say,  calling  each  by  their  names:  '  You  both 
mutually  agree  to  be  each  other's  companion,  husband 
and  wife,  observing  the  legal  rights  belonging  to  this 
condition;  that  is,  keeping  yourselves  wholly  for  each 
other,  and  from  all  others,  during  your  lives.'  And 
when  they  have  answered  *Yes,'  he  shall  pronounce 
them  '  husband  and  wife '  in  the  name  of  the  Lord 
Jesus  Christ,  and  by  virtue  of  the  laws  of  the  coun- 
try and  authority  vested  in  him:  '  May  God  add  his 
blessings  and  keep  you  to  fulfill  your  covenants  from 
henceforth  and  forever.     Amen.' 

"3.  The  clerk  of  every  church  should  keep  a 
record  of  all  marriages  solemnized  in  his  branch. 

**4.  All  legal  contracts  of  marriage  made  before  a 
person  is  baptized  into  this  church  should  be  held 
sacred  and  fulfilled.  Inasmuch  as  this  Church  of 
Christ  has  been  reproached  ivith  the  crime  of  fornica- 
tion and  toisy(^a:my  :  we  declare  that  we  believe  that 
one  man  should  have  one  wife,  and  one  woman  but 
one  husband,  except  in  case  of  death,  when  either  is 
at  liberty  to  marry  again.  It  is  not  right  to  persuade 
a  woman  to  be  baptized  contrary  to  the  will  of  her 
husband,  neither  is  it  lawful  to  influence  her  to  leave 
her  husband.  All  children  are  bound  by  law  to  obey 
their  parents;  and  to  influence  them  to  embrace  any 
religious  faith,  or  to  be  baptized,  or  to  leave  their 
parents  without  their  consent,  is  unlawful  and  un- 
just. We  believe  that  husbands,  parents  and  mas- 
ters who  exercise  control  over  their  wives,  children 
and  servants  and  prevent  them  from  embracing  the 
truth,  will  have  to  answer  for  that  sin."  (Smith's 
History,  Vol.  1,  pages  575-6.  Also  Doc.  and  Gov., 
Sec.  Ill,  page  329.) 

This   article   on   marriage — which   I    have    quoted 


THE  DOCTRIXES  AND  DOGMAS  OF  MOBMONISM      327 

entire— was  presented  before  a  "General  Assembly" 
at  Kirtland,  Ohio,  August  17,  1835,  and  by  the  action 
of  that  body  became  one  of  the  articles  of  church 
government,  and  was  ordered  printed  as  a  part  of  the 
"Doctrine  and  Covenants  "  of  the  church. 

This  article  shows  that  at  that  early  day  the  church 
had  been  charged  with  "the  crime  of  fornication  and 
polygamy."  The  adoption  and  publication  of  this 
article  on  marriage  was  designed  to  serve  the  two-fold 
purpose  of  refuting  the  charges  of  polygamy,  and  at 
the  same  time  counteract  the  influence  of  the  charge 
upon  the  public  mind.  Upon  its  face,  the  article, 
especially  that  portion  which  includes  the  marriage 
ceremony,  seems  absolutely  to  prohibit  polygamy ; 
and  yet,  strange  to  say,  this  identical  ceremony  has 
been  employed  in  every  polygamous  marriage  per- 
formed in  the  endowment  house  in  Salt  Lake  City 
during  the  palmy  days  of  Brigham  Young,  and,  in 
fact,  by  every  other  polygamous  branch  of  the  Mor- 
mon Church. 

Upon  the  surface  there  seems  no  possible  loop-hole 
to  admit  polygamy,  but  upon  a  careful  examination  it 
will  be  seen  that  such  is  not  the  case.  Let  us  exam- 
ine the  document  a  little  more  closely. 

Why  should  all  marriages  be  "  solemnized  in  a 
public  meeting,''  or  a  feast  prepared  for  that  purpose, 
which  is  also  public?  Clearly  it  was  for  the  purpose 
of  creating  the  impression  that  no  secret  marriages 
ever  had  been  or  ever  would  be  performed  with  the 
approval  of  the  church.  All  polygamous  marriages, 
up  to  the  time  of  the  exodus  to  Utah,  were  of  necesv- 
sity  performed  in  secret,  in  order  to  evade  the  pun- 
ishment which  the  law  of  every  State  prescribed. 

Church  clerks  were  to  make  a  record  of  every  mar- 


328       THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

riage  performed  in  the  manner  described,  but  of  clan- 
destine marriages  he  could  make  no  record,  not 
having  legal  knowledge  that  such  marriage  had  been 
performed. 

Again,  you  may  have  observed  the  ingenious 
pliraseology  of  that  part  of  the  document  which  is 
designed  to  convey  the  impression  that  the  assembly, 
as  well  as  the  entire  church,  was  opposed  to  polygamy, 
but  which,  as  a  matter  of  fact,  leaves  the  way  open  for 
its  introduction  and  practice.  The  language  I  refer 
to  is  this  : 

"  We  believe  that  one  man  shall  have  one  wife;  and 
one  woman  hut  one  husband.'''  Why  use  the  restrict- 
ive adverb  in  the  case  of  the  woman,  and  ingeniously 
omit  it  with  reference  to  the  man?  Why  not  employ 
the  same  form  of  words  in  the  one  case  as  in  the 
other?  Of  the  woman  it  is  said  she  shall  have  hut  one 
hushand.  Why  not  say  of  the  man,  he  shall  have 
"  hut  one  ivife,  except  in  case  of  death,  when  either  is 
at  liberty  to  marry  again."  We  repeat  the  question 
with  emphasis.  Why  not  restrict  the  man  to  one  wife 
in  the  same  manner  that  the  woman  is  restricted  to 
one  husband?     The  reason  seems  obvious. 

As  we  have  already  stated,  polygamy  was  a  plant 
whose  seed  was  rather  slow  to  germinate,  but  which 
soon  sprang  into  vigorous  life  when  once  its  head  was 
above  ground.  As  early  as  October,  1842,  the  exist- 
ence of  what  was  called  the  ''  secret  wife  system," 
was  made  public  at  Nauvoo,  III.,  through  the  apos- 
tasy of  Gen.  John  C.  Bennett,  who  was  about  that 
time  expelled  from  the  church.  General  Bennett  was 
a  man  of  prominence  in  the  church,  and  a  personal 
friend  of  Joseph  Smith's  up  to  within  a  short  time 
before  the  trouble  originated  which  separated  them. 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      329 

Just  what  caused  the  difficulty  I  have  never  been  able 
to  learn,  but  that  it  was  of  a  very  grave  character 
may  be  seen  from  the  history  of  those  times. 

The  "Nauvoo  Legion,"  of  which  Joseph  Smith  was 
the  General-in-Chief,  was  said  to  be  the  finest  mili- 
tary organization  in  the  State  of  Illinois.  On  the 
9th  of  May,  1842,  the  Legion  was  on  parade,  and  was 
reviewed  by  "Lieutenant-General  Joseph  Smith, 
who  commanded  through  the  day."  There  were 
present  at  this  grand  review  of  the  Legion  a  number 
of  prominent  men,  among  whom  were  Judge  Stephen 
A.  Douglas,  of  Illinois,  and  James  Arlington  Bennett, 
of  the  New  York  Herald.  "  In  the  afternoon  the 
Legion  was  separated  into  cohorts,  and  fought  an 
animated  sham  battle,"  during  which  General  John 
C.  Bennett  commanded.  Concerning  the  incident 
that  occurred  on  this  occasion,  Tullidge,  Joseph's 
historian,  says: 

'*  But  a  somewhat  startling  view  is  also  brought  to 
light  in  the  significant  fact  that  Gen.  John  C.  Ben- 
nett repeatedly  requested  the  Prophet  to  take  part  in 
the  sham  battle,  urging  him  in  one  instance  to  com- 
mand the  first  cohort  in  person,  without  his  staff." 
(Tullidge's  History,  page  394.) 

The  interpretation  which  the  prophet  put  upon  the 
conduct  of  Gen.  Bennett,  is  shown  by  his  own  words, 
as  follows  : 

"If  General  Bennett's  true  feelings  towards  me 
are  not  made  manifest  to  the  world  in  a  very  short 
time,  then  it  may  be  possible  that  the  gentle  breath- 
ings of  that  Spirit,  which  whispered  me  on  parade 
that  there  was  mischief  concealed  in  that  sham  bat- 
tle, were  false.  A  short  time  will  determine  the 
point.     Let  John  C.  Bennett  answer   at  the    day  of 


330       THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM 

judgment:  Why  did  you  request  me  to  command  one 
of  the  cohorts,  and  also  to  take  my  position  without 
my  staff  during  the  sham  battle  on  the  7th  of  May, 
1842,  where  my  life  might  have  been  the  forfeit,  and 
no  man  have  known  who  did  the  deed?"  (Ibid,  page 
395.) 


CHAPTER    XXXIII. 


SIDE-LIGHTS. 


Side-lights— A.  H.  Smith  on  polygamy— Those  certificates— Dr.  Ben- 
nett's apostasy— He  divulges  the  secret  wife  system— Joseph 
denies — Hyrum  Brown  cut  off  from  the  church— Hyrum  Smith 
denies— Denials  examined— Priesthood  and  polygamy— Testimony 
of  William  Marks — Joseph  Smith  knew  polygamy  existed — A  thus 
saith  the  Lord  would  have  stopped  it— Joseph  alone  responsible. 

The  following  historic  facts  throw  a  strong  side- 
light upon  the  trouble  between  Joseph  Smith  and 
General  Bennett.  In  a  tract  against  polygamy,  by 
Alexander  H.  Smith,  an  apostle  of  the  Reorganized 
Church,  the  writer  quotes  from  the  Times  and 
Seasons,  the  official  organ  of  the  church  of  which  his 
father,  Joseph  Smith,  was  at  the  time  editor,  to 
show  that  polygamy  was  not  a  tenet  of  the  church  at 
the  time  of  the  prophet's  death. 

One  of  the  objects  in  making  the  quotations  is 
stated  by  Mr.  Smith  as  follows: 

*'  To  rebut  some  affidavits  of  some  who  have  sworn 
that  a  different  marriage  ceremony  [from  that  given 
in  the  article  on  Marriage,  already  quoted]  was  known 
and  practiced  as  early  as  1840."  (Polygamy,  Was  it 
an  Original  Tenet  of  the  Church?  by  A.  H.  Smith, 
page  5). 

But  the  documents  quoted,  so  far  from  proving 
what  he  undertakes  to  establish,  only  serve  to  con- 
firm the  rumors  which  had  been  currently  circulated 
for  several  years  concerning  the  secret  existence  of 

(381) 


332        THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

polygamy,  which  will  abundantly  appear  as  we  pro- 
ceed. 

Commenting  upon  the  editorial,  Mr.  Smith  says: 
'*The   note   of   the   editor   (Joseph   Smith)   reads 
thus  : 

*'  'We  have  given  the  above  rule  of  marriage  as  the 
only  one  practiced  in  the  church,  to  show  that  Dr.  J. 
C.  Bennett's  secret  wife  system  is  a  matter  of  his  own 
manufacture;  and  further,  to  disabuse  the  public  ear, 
and  to  show  that  the  said  Bennett  and  his  misan- 
thropic friend,  Origen  Bachelor,  are  perpetrating  a 
foul  and  infamous  slander  upon  an  innocent  people, 
and  need  but  be  known  to  be  hated  and  despised.' 

"  In  support  of  this  position  we  present  the  follow- 
ing certificates. 

*'  'We,  the  undersigned,  members  of  the  Church  of 
Jesus  Christ  of  Latter  Day  Saints,  and  residents  of 
the  city  of  Nauvoo,  persons  of  families,  do  hereby 
certify  and  declare  that  we  know  of  no  other  rule  or 
system  of  marriage  than  the  one  published  from  the 
Book  of  Doctrine  and  Covenants,  and  we  give  this 
certificate  to  show  that  Dr.  John  C.  Bennett's  secret 
wije  system  is  a  creature  of  his  own  make,  as  we  know 
of  no  such  society  in  this  place,  nor  never  did. 
S.  Bennett.  N.  K.  Whitney. 

George  Miller.  Albert  Perry. 

Alpheus  Cutler.  Elias  Higbee. 

Reynolds  Cahoon.  John  Taylor. 

Wilson  Law.  E.  Robinson. 

Wilford  Woodruff.  Aaron  Johnson.' 

*'  I  also  give  the  following: 

*'  We,  the  undersigned,  members  of  the  Ladies' 
Relief  Society,  and  married  females,  do  certify  and 
declare,   that   we   know   of   no   system  of    marriage 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      333 

being  practiced  in  the  Church  of  Jesus  Christ  of  Lat- 
ter Day  Saints,  save  the  one  contained  in  the  Book  of 
Doctrine  and  Covenants ;  and  we  give  this  certificate 
to  the  public,  to  show  that  J.  C.  Bennett's  secret  wife 
system  is  a  disclosure  of  his  own  make. 

Emma   Smith,  President. 

Elizabeth  Ann  Whitney,  Counselor. 

Sarah  M.  Cleveland,  Counselor. 

Eliza  E,.  Snow,  Secretary. 

Mary  C.  Miller.  Catherine  Petty. 

Lois  Cutler.  Sarah  Higbee. 

Thyrsa  Cahoon.  Phebe  Woodruff. 

Ann  Hunter.  Leonora  Taylor. 

Jane  Law.  Sarah  Hi  11  man. 

Sophia  R.  Marks.  Rosannah  Marks. 

Polly  Z.  Johnson.  Angeline  Robinson. 

Abigail  Works." — (Ibid,  pages  5  and  6,  as  quoted 
from  Times  and  Seasons^  Vol.  3,  page  939,  for  Oct.  1, 
1842.) 

From  the  foregoing  it  will  be  seen  that  General 
Bennett,  having  left  the  church,  was  the  first  to  make 
a  **  disclosure  "  of  the  **  secret  wife  system,"  which 
is  said  to  have  existed  since  1840.  The  statement  of 
Dr.  John  C.  Bennett,  and  others,  was  made  under 
oath,  and  sets  forth  the  fact  that  a  "  society  "  existed 
at  Nauvoo,  in  which  this  *'  secret  wife  system  "  w^as 
practiced  by  the  church  leaders. 

To  counteract  the  effect  produced  upon  the  public 
mind  by  these  affidavits,  Joseph  Smith  published  the 
entire  article  on  marriage  in  the  Times  and  Seasons, 
the  official  organ  of  the  church,  together  with  the 
certificates  of  twelve  m^n  and  nineteen  women.  This 
array  of  witnesses  would,  under  proper  conditions,  be 
quite  sufficient  to  impeach  Gen.  John  C.  Bennett,  et 


334       THE  DOCTRIXES  AND  DOGMAS  OF  MOBMONISM 

al,  but  which,  under  the  circumstances,  is  of  no  legal 
value  whatever.  Three  serious  objections  to  the  tes- 
timony of  these  witnesses  maybe  urged,  as  follows: 

1.  The  witnesses  were  not  under  oath  when  they 
made  their  statements,  and  they  were  not  sworn  to 
afterwards,  and  hence  are  incompetent  to  impeach 
v/itnesses  who  have  made  a  statement  of  alleged  facts 
under  oath. 

2.  Neither  set  of  witnesses  have  shown  themselves 
competent  to  testify  upon  the  questions  in  issue. 

3.  The  witnesses  do  not  contradict  the  material 
facts  set  forth  in  the  allegation  of  the  affiants. 

To  render  a  witness  competent  to  testify  in  a  given 
case,  it  must  appear  that  the  witness  knows  something 
pertinent  to  the  issue.  An  absence  of  knowledge 
upon  the  question  in  controversy  does  not,  and  in  the 
very  nature  of  the  case  cannot,  render  a  witness  com- 
petent to  testify.  The  witnesses  whose  testimony  is 
given  above  simply  content  themselves  by  certifying, 

1.  That  they  *'  know  of  no  other  rule  or  system  of 
marriage  than  that  contained  in  the  Book  of  Doctrine 
and  Covenants,"  but  they  do  not  assert  that  they  are 
in  position  to  know,  and  that  another  rule  or  system 
does  not  exist. 

2.  They  do  not  certify  and  declare  ,  that  no 
such  "  system  "  as  that  sworn  to  by  Gen.  Bennett 
and  others  did  not  at  the  time  exist;  but  content 
themselves  by  saying,  '*  we  know  of  no  such  rule," 
and  that  **Dr.  John  C.  Bennett's  secret  wife  system 
is  a  disclosure  of  his  own  make,"  and  that  "  we  know 
of  no  such  society  in  this  place." 

While  these  witnesses  all  agree  that  "  Dr.  Bennett's 
secret  wife  system "  was  a  creature  "  of  his  own 
make,"  not  one  of  them  denies  that  he  made  it.     It 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      335 

matters  but  little  whether  the  "system"  was  origin- 
ated by  General  John  C.  Bennett,  or  "Lieutenant- 
General  Joseph  Smith."  That  it  existed  is  a  fact 
established  by  the  concurrent  testimony  of  thirty-one 
leading  men  and  women  of  the  Mormon  Church. 

You  will  doubtless  have  observed  that  Joseph 
Smith,  in  the  editorial  quoted  above,  charges  the  sys- 
tem up  to  Gen.  Bennett,  saying  that  "  Dr.  J.  C.  Ben- 
nett's secret  wife  system  is  a  matter  of  his  own  man- 
ufacture;" but  many  of  these  same  witnesses,  both 
men  and  women,  have  since  declared  that  Gen.  Jo- 
seph Smith  was  himself  the  author  of  the  "  system," 
which  was  afterwards  known  as  the  "  spiritual  wife 
system,"  or  "  celestial  marriage,"  but  in  plain  Eng- 
lish, polygamy. 

Several  of  the  men  whose  names  appear  in  the  list 
of  witnesses  became  noted  advocates  of  pob^gamy. 
George  Miller,  also  a  general  in  the  Nauvoo  Legion, 
and  the  second  man  on  the  list,  was  a  polygamist  with 
tivo  wives,  when  first  I  knew  him  in  1847,  but  five 
years  after  his  testimony  was  made  public,  and  only 
three  years  after  the  death  of  the  prophet;  and  Wil- 
ford  Woodruff,  N.  K.  Whitney  and  John  Taylor— and 
possibly  others  of  less  note— all  became  advocates  of 
polygamy,  and  declare  that  Joseph  received  the  "  rev- 
elation "  on  "celestial  marriage,"  only  nine  months 
later. 

Of  the  women  who  testified.  Miss  Eliza  E.  Snow, 
the  poetess  of  the  church,  in  later  years  made  affida- 
vit that  she  had  been  Joseph's  "  spiritual  wife,"  but 
whose  statement  I  have  been  unable  to  obtain,  but 
the  sworn  statements  of  two  of  the  witnesses,  namely, 
Ebenezer  Robinson  and  his  wife  Angeline,  will  be 
ffiven  later. 


336       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

I  will  now  take  up  other  matters  presented  by 
Apostle  A.  H.  Smith,  in  his  effort  to  prove  that 
polygamy  was  not  in  any  manner  sanctioned  by  the 
prophet  and  patriarch  up  to  within  a  few  months  of 
their  death.  It  is  but  fair  that  I  should  state  that 
President  Joseph  Smith  and  his  two  brothers,  Alex- 
ander and  David,  the  only  living  sons  of  the  prophet, 
have,  each  in  a  well-written  tract,  placed  themselves 
on  record  as  being  strongly  opposed  to  polygamy,  and 
stoutly  maintain  that  their  father  was  not,  as  has 
been  charged,  *'  the  putative  father  of  *  polygamy.'  " 

That  the  seeds  of  polygamy  had,  like  the  thistle- 
down, spread  far  into  adjacent  territory,  as  early  as 
February,  1842  (only  four  months  after  John  C. 
Bennett's  disclosures)  may  be  seen  from  the  fol- 
lowing: 

"  NOTICE, 

"  As  we  have  been  credibly  informed  that  an  elder 
of  the  Church  of  Jesus  Christ  of  Latter  Day  Saints, 
by  the  name  of  Hyrum  Brown,  has  been  preaching 
polygamy  and  other  false  and  corrupt  doctrines  in  the 
county  of  Lapeer,  State  of  Michigan,  this  is  to 
notify  him  and  the  church  in  general,  that  he  has 
been  cut  off  from  the  church  for  his  iniquity ;  and  he 
is  further  notified  to  appear  at  the  special  conference 
on  the  6th  of  April  next,  to  make  answer  to  these 
charges.  Signed,  Joseph  Smith  and  Hyrum  Smith, 
presidents  of  said  church."  (^Times  and  Seasons,  Vol. 
5,  page  423,  as  quoted  by  A.  H.  Smith,  in  his  tract  on 
polygamy,  page  6.) 

While  it  is  true  that  Joseph  and  Hyrum  Smith  in 
this  public  manner  denounce  *'  polygamy  and  other 
false  and  corrupt  doctrines,"  and  summarily  deal  with 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      337 

Elder  Brown  for  preaching  it,  yet  it  remains  a  fact 
that  the  doctrine  was  taught  by  an  authorized  repre- 
sentative of  the  church,  which  fairly  raises  the  pre- 
sumption that  the  said  elder  believed  he  had  the  right 
to  teach  the  **  secret  wife  system."  The  trouble  was 
that  Elder  Brown  preached  it  to  the  wrong  party,  and 
was  reported  to  headquarters,  and  as  a  matter  of 
course  something  had  to  be  done  to  appease  the  wrath 
of  an  offended  public. 

The  "  secret  wife  system,"  or  polygamy,  could  not 
be  openly  taught  and  practiced  in  the  States,  for  the 
reason  that  the  laws  of  the  several  States  were 
specifically  opposed  to  every  form  of  bigamy,  and 
would  punish  the  offender  with  imprisonment  in  the 
penitentiary.  If  Joseph  Smith  was  a  party  to  what  he 
calls  *' J.  C.  Bennett's  secret  wife  system,"  the  only 
possible  way  he  could  escape  public  censure  was  to 
publicly  condemn  it,  just  as  he  did.  But  if  he  had  no 
part  nor  lot  in  the  matter,  then  it  seems  quite  reason- 
able to  conclude  that  no  subsequent  act  or  circum- 
stance could  have  been  coerced  into  even  a  seeming 
support  of  the  theory  of  complicity  in  the  nefarious 
transaction.  Not  only  would  he  have  denounced  the 
abomination,  but  every  subsequent  act  of  his  life 
would  have  given  it  the  lie,  and  no  friend  of  his,  or 
of  the  cause  for  which  he  stood,  would  ever  have 
been  found  to  besmirch  his  name,  or  that  of  the 
church,  by  declaring  him  to  be  the  author  of  a  revela- 
tion enjoining  its  practice.  But  all  the  facts  and  cir- 
cumstances immediately  connected  with  the  affair 
conspire  to  show  that  the  prophet  in  some  way  lent 
his  sanction  to  the  evil,  as  we  shall  see  a  little  later, 
all  public  denials  to  the  contrary  notwithstanding. 

Alexander     makes     another     quotation    from    the 

22 


338       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

church  organ  to  prove  that  Joseph  and  Hyruni  were 
not  parties  to  the  "secret  wife  system,"  as  follows: 

"Nauvoo,  March  8,  1844. 

"  To  the  brethren  of  the  Church  of  Jesus  Christ  of 
Latter  Day  Saints,  living  on  China  Creek,  in  Han- 
cock County,  Greeting:  Whereas,  Brother  Richard 
Hewitt  has  call  on  me  to-day  to  know  my  views  con- 
cerning some  doctrines  that  are  preached  in  your 
place,  and  states  to  me  that  some  of  your  elders  say 
that  a  man  having  a  certain  priesthood  may  have  as 
many  wives  as  he  pleases,  and  that  that  doctrine  is 
taught  here,  I  say  unto  you  that  that  man  teaches 
false  doctrine,  for  there  is  no  such  doctrine  taught 
here,  neither  is  there  any  such  thing  practiced  here. 
Any  man  that  is  found  teaching,  privately  or  public- 
ly, any  such  doctrine  is  culpable,  and  will  stand  a 
chance  to  be  brought  before  the  high  council,  and 
lose  his  license  and  membership  also ;  therefore,  he 
had  better  beware  what  he  is  about. 

*'  Hyrum  Smith." 

(  Times  and  Seasons,  Yol.  5,  page  474.  Also  quoted 
by  A.  H.  Smith,  pages  6  and  7.) 

In  the  above  quotation  I  have  italicized  some  of  the 
words,  in  order  to  invite  the  reader's  special  atten- 
tion to  their  import.  The  people  of  the  Reorganized 
Church  regard  this  as  an  unreserved  denial  by  Hyrum 
Smith  that  the  doctrine  of  polygamy  was  either 
taught  or  practiced  in  Nauvoo  at  that  time. 

That  the  doctrine  in  Hyrum  Smith's  mind  at  the 
time  he  wrote  is  most  jDositively  denied  by  him,  as 
being  taught  in  Nauvoo,  is  certainly  true;  and  it  is 
also  a  fact  that  he  does  not  say  polygamy,  or  *'  spirit- 
ual marriage"  is  not  taught  or  practiced  there.  He 
says  with    emphasis,    ^^no    such  doctrine    is    taught 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      339 

here."  No  such  doctrine  as  what?  Polygamy?  Not 
a  word  of  the  kind!  The  doctrine  Hyrum  Smith 
referred  to,  and  which  he  so  vehemently  denounced, 
is  this:  that  a  man  holding  a  certain  priesthood,  may 
have  as  many  wives  as  he  pleases.  That  doctrine 
was  denied;  and  that  doctrine  was  not  taught  in 
Nauvoo.  This  could  be  strictly  true,  and  yet  polyg- 
amy may  flourish  as  the  green  bay  tree.  As  a  matter 
of  fact,  such  a  doctrine  was  probably  never  taught  in 
Nauvoo,  nor  yet  in  Salt  Lake  City,  by  Brigham 
Young,  or  on  Beaver  Island,  by  James  J.  Strang. 
Priesthood  was  never  taken  into  consideration.  The 
number  of  a  man's  wives  was  never  limited  to  the 
grade  of  his  priesthood.  This,  and  nothing  more,  is 
what  Hyrum  Smith  denied. 

Hence,  the  patriarch's  statement  can  never  be  tor- 
tured into  a  denial  of  polygamy.  It  is  exactly  what 
it  was  intended  to  be  when  penned  by  the  writer, 
namely,  an  ingenious  evasion  of  the  truth,  as  it  was 
known  to  exist  at  that  very  moment,  as  I  shall  here- 
after show. 

Notwithstanding  all  the  so-called  denials  of  the 
existence  of  polygamy  in  the  Mormon  Church,  the 
doctrine  continued  to  spread  until  the  time  of  the 
prophet's  death. 

Only  three  months  after  Hyrum  Smith  published 
his  "denial"  that  polygamy  was  either  taught  or 
practiced  at  Nauvoo,  Joseph  had  an  interview  with 
President  William  Marks,  in  which  he  admitted  that 
polygamy  was  practiced,  and  that  it  would  eventually 
prove  the  overthrow  of  the  church,  unless  it  was 
speedily  put  down.  Following  is  a  certified  copy  of 
Elder  Mark's  statement  as  copied  from  the  files  of 
The  8 ainfs Herald,  Lamoni,  Iowa,    but  through  an 


340       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

inadvertancy  of  the  writer,  the  volume  and  number 
were  not  given,  but  this  is  immaterial.  Following  is 
Secretary  Stebbin's  letter; 

*'La]moni,  Iowa,  July  5,  1895. 
'*  Bro.  D.  H.  Bays,  Hastings,  Mich:  I  regret  the 
delay  in  writing  to  you,  but  have  been  busy  and  have 
not  written  as  early  as  I  intended  to  do.  The  follow- 
ing is  a  copy  of  the  writing  of  Elder  William  Marks 
that  you  ask  for: 

"'OPPOSITION  TO  POLYGATilY   BY   THE   PROPHET  JOSEPH. 

*' '  About  the  first  of  June,  1884,  situated  as  I  was 
at  that  time,  being  the  Presiding  Elder  of  the  stake  at 
Nauvoo,  and,  by  appointment,  the  presiding  officer  of 
the  High  Council,  I  had  a  very  good  opportunity  to 
know  the  affairs  of  the  church,  and  my  convictions  at 
that  time  were  that  the  church,  in  a  great  measure, 
had  departed  from  the  pure  principles  and  doctrine 
of  Jesus  Christ.  I  felt  much  troubled  in  mind  about 
the  condition  of  the  church.  I  prayed  earnestly  to 
my  Heavenly  Father  to  show  me  something  in  regard 
to  it,  when  I  was  wrapt  in  vision  and  it  was  shown 
me  by  the  Spirit  that  the  top  or  branches  had  over- 
come the  root  in  sin  and  loickedness,  and  that  the 
only  way  to  cleanse  and  purify  it  was  to  disorganize 
it,  and  in  due  time  the  Lord  would  reorganize  it 
again.  There  were  many  other  things  suggested  to 
my  mind,  but  the  lapse  of  time  has  erased  them  from 
my  memory. 

*'  'A  few  days  after  this  occurrence  I  met  with  Bro. 
Joseph.  He  said  that  he  wanted  to  converse  with  me 
on  the  affairs  of  the  church,  and  we  retired  by  our- 
selves. I  will  give  his  words  verbatim,  for  they  were 
indelibly  stamped  upon  my  mind.      He  said  that  he 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      341 

had  desired  for  a  long  time  to  talk  with  me  on  the 
subject  of  'polygamy.  He  said  it  would  eventually 
prove  the  overthrow  of  the  church,  and  we  should  be 
obliged  to  leave  the  United  States,  unless  it  could 
speedily  be  put  down.  He  was  satisfied  that  it  was 
a  cursed  doctrine,  and  there  must  be  every  exertion 
made  to  put  it  down.  He  said  that  he  would  go 
before  the  congregation  and  proclaim  against  it,  and 
I  must  go  to  the  High  Council,  and  he  would  prefer 
charges  against  those  in  transgression,  and  I  must 
sever  them  from  the  church  unless  they  made  ample 
satisfaction.  There  was  much  more  said,  but  this 
was  the  substance. 

"  *  The  mob  commenced  to  gather  about  Carthage  a 
few  days  after,  therefore  nothing  was  done  concerning 
it.  After  the  prophet's  death  I  made  mention  of  this 
conversation  to  several,  hoping  and  believing  that  it 
would  have  a  good  effect;  but,  to  my  great  disap- 
pointment, it  was  soon  rumored  about  that  Bro. 
Marks  was  about  to  apostatize,  and  that  all  he  said 
about  the  conversation  with  the  prophet  was  a  tissue 
of  lies. 

*'  'From  that  time  I  was  satisfied  that  the  church 
would  be  disorganized,  and  the  death  of  the  prophet 
and  patriarch  tended  to  confirm  me  in  that  opinion. 
From  that  time  I  was  looking  for  a  reorganization  of 
the  church  and  kingdom  of  God.  I  am  thankful  that 
I  have  lived  to  again  behold  the  day  when  the  basis 
of  the  church  is  the  revelations  of  Jesus  Christ, 
which  is  the  only  sure  foundation  to  build  upon.  I 
feel  to  invite  all  my  brethren  to  become  identified 
with  us,  for  the  Lord  is  truly  in  our  midst.' 

*' Dated  Shabbona,  DeKalb  County,  Illinois,  Oct. 
23,  1850,  and  signed,  William  Marks. 


342       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

'*  If  you  receive  this  all  right,  please  inform  me  by 
return  mail.         Your  friend  and  well-wisher, 

"H.  A..  Stebbins, 
"  Secretary  of  the  Eeorganized  Church." 

Believing  it  to  be  of  some  historic  importance  I 
have  given  Elder  Stebbins'  letter  in  full. 

From  this  communication  of  Elder  Marks  we  glean 
the  following  facts. 

1.  That  about  June  1, 1844,  only  about  three  weeks 
before  the  death  of  Joseph  and  Hyrum  Smith,  polyg- 
amy, or  the  '*  secret  wife  system,"  (divulged  two  years 
previously  by  Dr.  John  C.  Bennett)  had  taken  such 
deep  root  in  the  Mormon  Church  that  the  prophet 
himself  became  alarmed,  lest  they  should  be  driven 
from  the  United  States  in  consequence  of  it. 

2.  That  the  spirit  of  the  doctrine  had  so  permeated 
the  entire  church  as  to  cause  it  to  depart  from  the 
pure  principles  of  the  doctrine  of  Christ. 

3.  That  the  toip  had  overcome  the  root  "in  sin  and 
wickedness."  That  is  jto  say,  the  leaders,  through 
their  licentious  indulgences  had  corrupted  and  over- 
powered the  membership  of  the  church. 

4.  That  it  had  reached  such  immense  proportions 
as  to  render  secrecy  longer  impossible. 

5.  That  the  leaders  were  all  so  imbued  with  the 
spirit  of  pol3'gamy  that  the  statement  of  Elder  Marks 
concerning  the  prophet's  mode  of  procedure,  had  he 
lived,  was  denounced  as  "  a  tissue  of  lies." 

In  view  of  these  facts  it  is  simply  impossible  that 
this  monster  of  iniquity  could  have  developed  to  such 
gigantic  proportions  under  the  very  eyes  of  Joseph 
Smith,  wholly  unobserved  by  him.  It  requires  a  re- 
markable degree  of  credulity  to  believe  that  a  man  of 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      343 

the  prophet's  native  mental  astuteness  was  blind  to 
the  facts  as  they  were  known  to  exist.  It  is  equally 
incredible  that  an  evil  of  this  character  could  have 
grown  up  without  at  least  the  tacit  approval  of  the 
prophet,  for  the  reason  that  his  word  was  at  that 
time,  and  ever  had  been,  both  law  and  Gospel  to  the 
entire  people,  leaders  and  all. 

They  had  long  since  bound  themselves,  as  we  have 
already  seen,  to  "  give  heed  unto  all  his  words,  .  .  . 
for  his  words  ye  shall  receive,  as  if  from  mine  [the 
Lord's]  own  mouth."  Hence,  a  "thus  saith  the 
Lord"  from  the  prophet  would  have  put  an  eternal 
quietus  on  the  question  of  polygamy.  But  it  never 
came;  and  so  Joseph  Smith,  and  Joseph  Smith  only, 
must  be  held  responsible  for  the  prevalence  of  the 
most  abominable  system  that  ever  cursed  and  de- 
graded a  free  people. 

Instead  of  getting  a  "revelation"  absolutely  and 
peremptorily  prohibiting  polygamy*  and  thus  lay  the 
foundation  of  a  pure  society,  he  received  one  enjoin- 
ing a  practice  under  the  penalty  of  eternal  damnation, 
which  served  to  drag  the  people  of  his  church  down 
to  a  moral  level  far  below  that  of  the  heathen 
nations  of  the  earth.  In  the  following  chapter  we 
give  the  document  in  its  entirety,  although  somewhat 
lengthy,  that  the  reader  may  be  able  to  judge  of  its 
merits  and  origin. 


CHAPTER  XXXIV. 

REVELATION  ON  CELESTIAL.  MARRIAGE,  GIVEN  TO  JOSEPH 
SMITH,  NAUVOO,  JULY  12,   1843. 

Revelation  on  celestial  marriage— Joseph  Smith  its  author — A  house 
of  order — If  any  man  marry  him  a  wife — For  time  and  all  eter- 
nity—Passing the  angels  and  the  gods — Then  shall  they  be  gods — 
All  manner  of  sins  and  blasphemies  shall  be  forgiven — Shedding 
innocent  blood  the  unpardonable  sin — Abraham's  wives — Sarah 
and  Hager— Isaac  and  Jacob— David  and  Solomon — Sealed  on 
earth  and  sealed  in  heaven — Emma  Smith — Must  accept  the 
celestial  law  or  be  destroyed— If  a  man  espouse  a  virgin— If  he  es- 
pouse another  he  is  justified— If  he  have  ten  virgins  given  him— 
The  original  wife— She  must  procure  other  wives  for  her  lord,  or 
be  destroyed — Will  reveal  more  hereafter — Mrs.  Stenhouse — 
Celestial  law,  indeed ! — Joseph  must  have  written  it. 

1.  Verily,  thus  saith  the  Lord  unto  you,  my  ser- 
vant Joseph,  that  inasmuch  as  you  have  enquired  of 
my  hand,  to  know  and  understand  wherein  I,  the 
Lord,  justified  Abraham,  Isaac  and  Jacob;  as  also 
Moses,  David  and  Solomon,  my  servants,  as  touching 
the  principle  and  doctrine  of  their  having  many  wives 
and  concubines:  Behold  I  and  lo,  I  am  the  Lord  thy 
God,  and  will  answer  thee  as  touching  this  matter: 
Therefore,  prepare  thy  heart  to  receive  and  obey  the 
instructions  which  lam  about  to  give  unto  you;  for 
all  those  who  have  this  law  revealed  unto  them  must 
obey  the  same ;  for  behold !  I  reveal  unto  you  a  new 
and  an  everlasting  covenant;  and  if  ye  abide  not  in 
that  covenant,  then  are  ye  damned;  for  no  one  can 
reject  this  covenant,  and  be  permitted  to  enter  into 
my  glory;    for  all   who  will  have  a   blessing  at  my 

(344) 


THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM      345 

hands  shall  abide  the  law  which  was  appointed  for 
that  blessing,  and  the  conditions  thereof,  as  was  in- 
stituted from  before  the  foundation  of  the  world :  and 
as  pertaining  to  the  new  and  everlasting  covenant  it 
was  instituted  for  the  fullness  of  my  glory;  and  he 
that  receiveth  a  fullness  thereof,  must  and  shall  abide 
the  law,  or  he  shall  be  damned,  saith  the  Lord  God. 

2.  And  verily  1  say  unto  you,  that  the  conditions 
of  this  law  are  these :  All  covenants,  contracts,  bonds, 
obligations,  oaths,  vows,  performances,  connections, 
associations  or  expectations  that  are  not  made  and 
entered  into,  and  sealed  by  the  Holy  Spirit  of  prom- 
ise, of  him  who  is  anointed,  both  as  well  for  time  and 
for  all  eternity,  and  that  too  most  holy  by  revelation 
and  commandment,  through  the  medium  of  mine 
anointed  whom  I  have  appointed  on  the  earth  to  hold 
this  power,  (and  I  have  appointed  unto  my  servant 
Joseph  to  hold  this  power  in  the  last  days,  and  there 
is  never  but  one  on  the  earth  at  a  time  on  whom  this 
power  and  the  kej's  of  this  priesthood  are  conferred) 
are  of  no  efficacy,  virtue  or  force  in  and  after  the 
resurrection  from  the  dead ;  for  all  contracts  that  are 
not  made  unto  this  end,  have  an  end  when  men  are 
dead. 

3.  Behold!  mine  house  is  a  house  of  order,  saith 
the  Lord  God,  and  not  a  house  of  confusion.  Will 
I  accept  of  an  offering,  saith  the  Lord,  that  is  not 
made  in  my  name?  Or,  will  I  receive  at  your  hands 
that  which  I  have  not  appointed?  And  will  I  ap- 
point unto  you,  saith  the  Lord,  except  it  be  by  law, 
even  as  I  and  my  Father  ordained  unto  you  before 
the  world  was?  I  am  the  Lord  thy  God,  and  I  give 
unto  you  this  commandment,  that  no  man  shall  come 
unto  the  Father  but     me,    or  by    my    word    which 


346       TRE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

is  my  law,  saith  the  Lord;  and  every  thing  that 
is  in  the  world,  whether  it  be  ordained  of  men, 
by  thrones,  or  principalities,  or  powers,  or  things 
of  name,  whatever  they  may  be,  that  are  not  by 
me  or  by  my  word,  saith  the  Lord,  shall  be  thrown 
down  and  shall  not  stand  after  men  are  dead,  neither 
in  nor  after  the  resurrection,  saith  the  Lord  your 
God ;  for  whatsoever  things  remaineth  are  by  me ;  and 
whatsoever  things  are  not  by  me  shall  be  shaken  and 
destroyed. 

4.  Therefore,  if  any  man  marry  him  a  wife  in  the 
world,  and  he  marry  her  not  by  me,  nor  by  my  word; 
and  he  covenant  with  her  so  long  as  he  is  in  the 
world,  and  she  with  him,  their  covenant  and  mar- 
riage is  not  of  force  when  they  are  dead  and  when 
they  are  out  of  the  world;  therefore,  they  are  not 
bound  by  any  law  when  they  are  out  of  the  world; 
therefore,  when  they  are  out  of  the  world  they 
neither  marry  nor  are  given  in  marriage,  but  are  ap- 
pointed angels  in  heaven,  which  angels  are  minister- 
ing servants,  to  minister  for  those  who  are  worthy  of 
a  far  more  and  an  exceeding,  and  an  eternal  weight  of 
glory;  for  these  angels  did  not  abide  my  law,  there- 
fore they  cannot  be  enlarged,  but  remain  separatel}' 
and  singly,  without  exaltation  in  their  saved  condi- 
tion, to  |all  eternity,  and  from  henceforth  are  not 
gods,  but  are  angels  of  God  forever  and  ever. 

5.  And  again,  verily  I  say  unto  you,  if  a  man 
marry  a  wife,  and  make  a  covenant  with  her  for  time 
and  for  all  eternity,  if  that  covenant  is  not  by  nie,  or 
by  my  word,  which  is  my  law,  and  is  not  sealed  by 
the  Holy  Spirit  of  promise,  through  him  whom  I 
have  anointed  and  appointed  unto  this  power,  then  it 
is  not  valid,  neither  of  course  when  they  are  out  of 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      347 

the  world,  because  they  are  not  joined  by  me,  saith 
the  Lord,  neither  by  my  word;  when  they  are  out  of 
the  world,  it  cannot  be  received  there,  because  the 
angels  and  the  gods  are  appointed  there,  by  whom 
they  cannot  pass;  they  cannot,  therefore,  inherit  ni}' 
glory,  for  my  house  is  a  house  of  order,  saith  the 
Lord  God. 

6.  And  again,  verily  I  say  unto  you,  if  a  man 
marry  a  wife  by  my  w^ord,  which  is  my  law,  and  by 
the  new  and  everlasting  covenant,  and  it  is  sealed 
unto  them  by  the  Holy  Spirit  of  promise,  by  him  who 
is  anointed,  unto  whom  I  have  appointed  this  power, 
and  the  keys  of  this  priesthood;  and  it  shall  be  said 
unto  them,  ye  shall  come  forth  in  the  first  resurrec- 
tion; and  if  it  be  after  the  first  resurrection,  in  the 
next  resurrection;  and  shall  inherit  thrones,  king- 
doms, principalities,  and  powers,  dominions,  all 
heights  and  depths — then  shall  it  be  written  in  the 
Lamb's  Book  of  Life,  that  he  shall  commit  no  mur- 
der whereby  to  shed  innocent  blood,  and  if  ye  abide 
in  my  covenant,  and  commit  no  murder  whereby  to 
shed  innocent  blood,  it  shall  be  done  into  them  in  all 
things  whatsoever  my  servant  hath  put  upon  them,  in 
time,  and  through  all  eternity,  and  shall  be  of  full 
force  when  they  are  out  of  the  world;  and  they  shall 
pass  by  the  angels,  and  the  Gods,  which  are  set  there, 
to  their  exaltation  and  glory,  in  all  things,  as  hath 
been  sealed  upon  their  heads,  which  glory  shall  be  a 
fullness  and  a  continuation  of  the  seeds  forever  and 
ever. 

7.  Then  shall  they  be  Gods,  because  they  have  no 
end;  therefore  shall  they  be  from  everlasting  to  ever- 
lasting, because  they  continue;  then  shall  they  be 
above  all,  because  all  things  are.  subject  unto  them. 


348       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

Then  shall  they  be  Gods,  because  they  have  all  power, 
and  the  angels  are  subject  unto  them. 

8.  Verily,  verily,  I  say  unto  you,  except  ye  abide 
my  law,  ye  cannot  attain  to  this  glory;  for  strait  is 
the  gate  and  narrow  the  way  that  leadeth  unto  the 
exaltation  and  continuation  of  the  lives,  and  few 
there  be  that  find  it,  because  ye  receive  me  not  in 
the  world,  neither  do  ye  know  me.  But  if  ye  receive 
me  in  the  world,  then  shall  ye  know  me,  and  shall 
receive  your  exaltation,  that  where  I  am,  ye  shall  be 
also.  This  is  eternal  lives,  to  know  the  only  wise  and 
true  God  and  Jesus  Christ  whom  he  hath  sent.  I 
am  He.  Eeceive  ye,  therefore,  my  law.  Broad  is 
the  gate,  and  wide  is  the  way  that  leadeth  to  the 
death;  and  many  there  are  that  go  in  thereat; 
because  the}'  receive  me  not,  neither  do  they  abide  in 
my  law. 

9.  Verily,  verily,  I  say  unto  you,  if  a  man  marry  a 
wife  according  to  my  word,  and  they  are  sealed  by  the 
Holy  Spirit  of  promise,  according  to  mine  appoint- 
ment, and  he  or  she  shall  commit  any  sin  or  trans- 
gression of  the  new  and  everlasting  covenant  what- 
ever, and  all  manner  of  blasphemies,  and  if  they  com- 
mit no  murder,  wherein  they  shed  innocent  blood — 
yet  they  shall  come  forth  in  the  first  resurrection,  and 
enter  into  their  exaltation;  but  they  shall  be 
destroyed  in  the  flesh,  and  shall  be  delivered  unto  the 
buffetings  of  Satan  unto  the  day  of  redemption,  saith 
the  Lord  God. 

10.  The  blasphemy  against  the  Holy  Ghost,  which 
shall  not  be  forgiven  in  the  world,  nor  out  of  the 
world,  is  in  that  ye  commit  murder,  wherein  ye  shed 
innocent  blood,  and  assent  unto  my  death,  after  ye 
have  received  my  new  and  everlasting  covenant,  saith 


THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM      34^ 

the  Lord  God;  and  he  that  abideth  not  this  law,  can 
in  no  wise  enter  into  my  glory,  but  shall  be  damned, 
saith  the  Lord. 

11.  I  am  the  Lord  thy  God,  and  will  give  unto 
thee  the  law  of  my  Holy  Priesthood,  as  was  ordained 
by  me  and  my  Father,  before  the  world  w^as.  Abra- 
ham received  all  things,  whatsoever  he  received,  ])y 
revelation  and  commandment,  by  my  word,  saith  the 
Lord,  and  hath  entered  into  his  exaltation,  and  sitteth 
upon  his  throne. 

12.  Abraham  received  promise  concerning  his 
seed,  and  of  the  fruit  of  his  loins — from  whose  loins 
ye  are,  namely,  my  servant  Joseph — which  were  to 
continue  so  long  as  they  were  in  the  world;  and  as 
touching  Abraham  and  his  seed,  out  of  the  world  they 
should  continue;  both  in  the  world  and  out  of  the 
world  should  they  continue  as  innumerable  as  the 
stars ;  or,  if  ye  were  to  count  the  sand  upon  the  sea 
shore,  ye  could  not  number  them.  This  promise  is 
yours,  also,  because  ye  are  of  Abraham,  and  the 
promise  was  made  unto  Abraham;  and  by  this  law 
are   the   continuation   of   the   works    of    my   Father, 

^wherein  he  glorifieth  himself.  Go  ye,  therefore,  and 
do  the  works  of  Abraham ;  enter  ye  into  my  law,  and 
ye  shall  be  saved.  But  if  ye  enter  not  into  my  law, 
ye  cannot  receive  the  promise  of  my  Father,  which 
he  made  unto  Abraham. 

13.  God  commanded  Abraham,  and  Sarah  gave 
Hager  to  Abraham  to  wife.  And  why  did  she  do  it? 
Because  this  was  the  law,  and  from  Hager  sprang 
many  people.  This,  therefore,  was  fulfilling,  among 
other  things,  the  promise.  Was  Abraham,  therefore, 
under  condemnation?  Verily  I  say  unto  you,  N'ay ; 
for  I,  the  Lord,  commanded  it.     Abraham  was  com- 


350       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

manded  to  offer  his  son  Isaac;  nevertheless,  it  is 
written,  Thou  shalt  not  kill.  Abraham,  however,  did 
not  refuse,  and  it  was  accounted  unto  him  for  right- 
eousness. 

14.  Abraham  received  concubines,  and  they  bare 
him  children,  and  it  was  accounted  unto  him  for 
righteousness,  because  they  were  given  unto  him,  and 
he  abode  in  my  law,  as  Isaac  also,  and  Jacob  did  none 
other  things  than  that  which  they  were  commanded; 
and  because  they  did  none  other  things  than  that 
which  they  were  commanded,  they  have  entered  into 
their  exaltation,  according  to  the  promise,  and  sit 
upon  thrones,  and  are  not  angels,  but  are  Gods. 
David  also  received  many  wives  and  concubines,  as 
also  Solomon  and  Moses  my  servants;  as  also  many 
others  of  my  servants,  from  the  beginning  of  creation 
until  this  time;  and  in  nothing  did  they  sin,  save  in 
those  things  which  they  received  not  of  me. 

15.  David's  wives  and  concubines  were  given  unto 
him,  of  me,  by  the  hand  of  Nathan,  my  servant,  and 
others  of  the  Prophets  who  had  the  keys  of  this 
power;  and  in  none  of  these  things  did  he  sin  against 
me,  save  in  the  case  of  Uriah  and  his  wife;  and,, 
therefore,  he  hath  fallen  from  his  exaltation,  and 
received  his  portion;  and  he  shall  not  inherit  them 
out  of  the  world;  for  I  gave  them  unto  another,  saith 
the  Lord. 

16.  I  am  the  Lord  thy  God,  and  I  gave  unto  thee, 
my  servant  Joseph,  an  appointment;  and  restore  all 
things;  ask  what  ye  will,  and  it  shall  be  given  unto 
you  according  to  my  word:  and  as  ye  have  asked  con- 
cerning adultery — verily,  verily,  I  say  unto  you,  if  a 
man  receive  a  wife  in  the  new  and  everlasting  cove- 
nant, and  if  she  be  with  another  man,  and  I  have  not 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      351 

appointed  unto  her  by  the  holy  anointing,  she  hath 
committed  adultery,  and  shall  be  destroyed.  If  she  be 
not  in  the  new  and  everlasting  covenant,  and  she  be 
with  another  man,  she  has  committed  adultery;  and  if 
her  husband  be  with  another  woman,  and  he  was  under 
a  vow,  he  hath  broken  his  vow,  and  hath  committed 
adultery,  and  if  she  hath  not  committed  adultery,  but 
is  innocent,  and  hath  not  broken  her  vow-,  and  she 
knoweth  it,  and  I  reveal  it  unto  you,  my  servant 
Joseph,  then  shall  you  have  power,  by  the  power  of 
my  Holy  Priesthood,  to  take  her,  and  give  her  unto 
him  that  hath  not  comnaitted  adultery,  but  hath  been 
faithful;  for  he  shall  be  made  ruler  over  many;  for  I 
have  conferred  upon  you  the  keys  and  power  of  the 
Priesthood,  wherein  I  restore  all  things,  and  make 
known  unto  you  all  things  in  due  time. 

17.  And  verily,  verily,  I  say  unto  you,  that  what- 
soever you  seal  on  earth,  shall  be  sealed  in  heaven; 
and  whatsoever  you  bind  on  earth,  in  my  name,  and 
by  my  word,  saith  the  Lord,  it  shall  be  eternally 
bound  in  the  heavens;  and  whosesoever  sins  you  remit 
on  earth,  shall  be  remitted  eternally  in  the  heavens; 
and  whosesoever  sins  you  retain  on  earth,  shall  be  re- 
tained in  heaven. 

18.  And  again,  verily  I  say,  whomsoever  you  bless, 
I  will  bless,  and  whomsoever  you  curse,  I  will  curse, 
saith  the  Lord;  for  I,  the  Lord,  am  thy  God. 

19.  And  again,  verily  I  say  into  you,  my  servant 
Joseph,  that  whatsoever  you  give  on  earth,  and  to 
whomsoever  you  give  any  one  on  earth,  by  my  word, 
and  according  to  my  law,  it  shall  be  visited  with  bless- 
ings, and  not  cursings,  and  with  my  power,  saith  the 
Lord,  and  shall  be  without  condemnation  on  earth, 
and  in  heaven ;    for  I  am  the  Lord  thy  God,  and  will 


352       THE  DOCTBINES  AND  DOGMAS  OF  MORMONISM 

be  with  thee  even  unto  the  end  of  the  world,  and 
through  all  eternity;  for  verily,  I  seal  upon  you  your 
exaltation,  and  prepare  a  throne  for  you  in  the  king- 
dom of  my  Father,  with  Abraham  your  father.  Be- 
hold, I  have  seen  your  sacrifices,  and  will  forgive  all 
your  sins;  I  have  seen  your  sacrifices,  in  obedience  to 
that  which  I  have  told  you;  go,  therefore,  and  I  make 
a  Avay  for  your  escape,  as  I  accepted  the  offering  of 
Abraham,  of  his  son  Isaac. 

20.  Verily  I  say  unto  you,  a  commandment  I  give 
unto  mine  handmaid,  Emma  Smith,  3'our  wife,  whom 
I  have  given  unto  you,  that  she  stay  herself,  and  par- 
take not  of  that  which  I  commanded  you  to  offer 
unto  her;  for  I  did  it,  saith  the  Lord,  to  prove  you 
all,  as  I  did  Abraham;  and  that  I  might  require  an 
offering  at  your  hand,  by  covenant  and  sacrifice;  and 
let  mine  handmaid,  Emma  Smith,  receive  all  those 
that  have  been  given  unto  my  servant,  Joseph,  and 
who  are  virtuous  and  pure  before  me;  and  those  who 
are  not  pure,  and  have  said  they  were  pure,  shall  be 
destroyed,  saith  the  Lord  God;  for  I  am  the  Lord  thy 
God,  and  ye  shall  obey  my  voice;  and  I  give  unto  my 
servant  Joseph,  that  he  shall  be  made  ruler  over 
many  things,  for  he  hath  been  faithful  over  a  few 
things,  and  from   henceforth  I  will  strengthen  him. 

21.  And  I  command  my  handmaid,  Emma  Smith, 
to  abide  and  cleave  unto  my  servant  Joseph,  and  to 
none  else.  But  if  she  will  not  abide  this  command- 
ment, she  shall  be  destroj^ed,  saith  the  Lord;  for  I 
am  the  Lord  thy  God,  and  will  destroy  her,  if  she 
abide  not  in  my  law;  but  if  she  will  not  abide  this 
commandment,  then  shall  my  servant  Joseph  do  all 
things  for  her,  even  as  he  hath  said;  and  I  will  bless 
him  and  multiply  him,  and  give  unto  him  an  hundred 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      353 

fold  in  this  world,  of  fathers  and  mothers,  brothers 
and  sisters,  houses  and  hinds,  wives  and  children,  and 
crowns  of  eternal  lives  in  the  eternal  worlds.  And 
again,  verily  I  say,  let  mine  handmaid  forgive  my  ser- 
vant Joseph  his  trespasses ;  and  then  shall  she  be  for- 
given her  trespasses,  wherein  she  hath  trespassed 
against  me ;  and  I,  the  Lord  thy  God  will  bless  her, 
and  multiply  her,  and  make  her  heart  to  rejoice. 

22.  And  again,  I  say,  let  not  my  servant  put  his 
property  out  of  his  hands,  lest  an  enemy  come  and 
destroy  him,  for  Satan  seeketh  to  destroy;  for  I  am 
the  Lord  thy  God,  and  he  is  my  servant;  and  behold! 
and  lo,  I  am  with  him,  as  I  was  with  Abraham,  thy 
father,  even  unto  his  exaltation  and  glory. 

23.  Now,  as  touching  the  law  of  the  priesthood, 
there  are  many  things  pertaining  thereunto.  Verily, 
if  a  man  be  called  of  my  Father,  as  was  Aaron,  by 
mine  own  voice,  and  by  the  voice  of  him  that  sent 
me:  and  I  have  endowed  him  with  the  keys  of  the 
power  of  this  Priesthood,  if  he  do  anything  in  my 
name,  and  according  to  my  law,  and  by  my  word,  he 
will  not  commit  sin,  and  I  will  justify  him.  Let  no 
one,  therefore,  set  on  my  servant  Joseph ;  f o;-  I  will 
justify  him;  for  he  shall  do  the  sacrifice  which  I 
require  at  his  hands,  for  his  transgressions,  saith  the 
Lord  your  God. 

24.  And  again,  as  pertaining  to  the  law  of  the 
Priesthood:  If  any  man  espouse  a  virgin,  and  desire 
to  espouse  another,  and  the  first  give  her  consent; 
and  he  espouse  the  second,  and  they  are  virgins,  and 
have  vowed  to  no  other  man,  then  he  is  justified;  he 
cannot  commit  adultery,  for  they  are  given  unto  him; 
for  he  cannot  commit  adultery  with  that  that  belong- 

eth  unto  him  and  to  no  one  else;    and  if  he  have  ten 

23 


354       THE  DOCTRINES  AXD  DOGMAS  OF  MORMOXISM 

virgins  given  unto  him  by  this  law,  he  cannot  commit 
adultery,  for  they  belong  to  him,  and  they  are  given 
unto  him,  therefore  he  is  justified.  But  if  one  or 
either  of  the  ten  virgins,  after  she  is  espoused,  shall 
be  with  another  man,  she  has  committed  adultery, 
and  shall  be  destroyed;  for  they  are  given  unto  him 
to  multiply  and  replenish  the  earth,  according  to  my 
commandment,  and  to  fulfill  the  promise  which  was 
given  by  my  Father  before  the  foundation  of  the 
world;  and  for  their  exaltation  in  the  eternal  worlds, 
that  they  may  bear  the  souls  of  men;  for  herein  is 
the  work  of  my  Father  continued,  that  he  may  be 
glorified. 

25.  And  again,  verily,  verily  I  say  unto  you,  if  any 
man  have  a  wife  who  holds  the  keys  of  this  power, 
and  he  teaches  unto  her  the  law  of  my  priesthood  as 
pertaining  to  these  things,  then  shall  she  believe,  and 
administer  unto  him,  or  she  shall  be  destro3ed,  saith 
the  Lord  your  God;  for  I  will  destroy  her;  for  I  will 
magnify  my  name  upon  all  those  who  receive  and 
abide  in  my  law.  Therefore,  it  shall  be  lawful  in  me, 
if  she  receive  not  this  law,  for  him  to  receive  all 
things  whatsoever  I,  the  Lord  his  God,  will  give  unto 
him,  because  she  did  not  minister  unto  him  according 
to  my  word;  and  she  then  becomes  the  transgressor; 
and  he  is  exempt  from  the  law  of  Sarah,  who  admin- 
istered unto  Abraham  according  to  the  law,  when  I 
commanded  Abraham  to  take  Hagar  to  wife.  And 
now,  as  pertaining  unto  this  law,  verily,  verily  I  say 
unto  you,  I  will  reveal  more  unto  you  hereafter; 
therefore,  let  this  suffice  for  the  present.  Behold,  I 
am  Alpha  and  Omega.  Amen."  (See  Millennial 
jStar,  January,  1853.) 

After   quoting  the   more   important   parts   of    the 


THE  DOCTRIXES  AND  DOGMAS  OF  MORMONISM     355 

above  document  in  her  work  (omitting  onlj^  such 
portions  as  had  no  special  reference  to  the  question,) 
Mrs.  Stenhouse  comments  thus: 

"  And  this  was  the  *  revelation!' — this  mass  of  con- 
fusion, cunning,  absurdity,  falsehood  and  bad  gram- 
marl  This  wsis  the  celebrated  document  which  was 
henceforth  to  be  the  law  to  the  confiding  men  and 
women  who  had  embraced  MormonismI  Looking  at  it 
now,  noting  its  inconsistencies  and  its  flagrant  outrage 
upon  common  decency  and  morality,  I  can  hardly  credit 
that  I  should  ever  have  been  such  a  silly  dupe  as  to 
give  it  a  second  thought.  And  yet,  what  could  I  do? 
Unquestioning  obedience,  we  had  been 
taught,  was  the  highest  virtue ;  rebellion  was  as  the 
sin  of  witchcraft.  I  had  been  convinced  of  the 
truth  of  some  of  the  tenets  of  the  Mormon  faith,  and 
confident  in  them,  I  accepted  without  question  all  the 
rest.  .  .  .  The  '  revelation  '  aroused  within  me 
feelings  of  horror  and  dismay,  biU  I  did  not  dare  to 
question  its  authenticity.''^  (Tell  it  All,  pages  138  and 
139.) 

I  have  italicized  the  last  clause  in  the  closing  sen- 
tence, in  order  to  call  attention  to  a  sentiment  that  at 
the  time  prevailed  throughout  the  entire  Mormon 
Church.  None  dared  to  question  what  the  prophet 
declared  in  the  name  of  the  Lord,  it  mattered  not 
how  soul-crushing  or  absurd  it  may  have  been.  Of 
all  the  '*  revelations "  that  Joseph  Smith  ever  re- 
ceived, this  one  *'  caps  the  climax."  As  to  the  spirit 
and  tone  of  the  document  I  have  nothing  to  say;  it 
speaks  for  itself,  and  is  doubtless  the  most  damnable, 
soul-destroying,  woman-oppressing,  happiness-crush- 
ing system   of  marriage   that   man,    in   his  most  de- 


356       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

praved  condition,  ever  attempted  to  foist  upon  the 
human  race.     ^'  Celestiallaw,''  indeed! 

Who  is  the  author  of  this  immoral,  degrading  doc- 
ument? Was  it  Brigham  Young,  as  the  Reorganized 
Church  has  tried  to  maintain?  or  was  it  Joseph  Smith, 
as  all  other  branches  of  the  Mormon  Church  have  ever 
declared  it  to  be?  Take  the  utterances  of  Brigham 
Young  as  we  find  them  in  the  Journal  of  Discourses, 
published  in  Salt  Lake  City,  and  other  Mormon  pub- 
lications, and  compare  them  with  this  revelation  of 
1843,  and  you  will  discover  at  a  glance  that  Brigham 
Young  could  not  have  been  its  author;  the  language, 
the  style  and  composition  are  not  his.  But  on  the 
other  hand,  compare  this  production  with  any  of  the 
acknowledged  "revelations"  of  the  prophet,  espe- 
cially that  of  1841,  (See  Doc.  andCov.,  page  301,)  and 
you  will  at  once  see  that  the  language,  the  diction  and 
style,  are  unmistakably  peculiar  to  Joseph  Smith. 
The  style  is  his,  the  language  is  his,  and  the  concep- 
tion is  his. 

And  besides  this  there  was  not  a  man  in  the  entire 
church  who  possessed  the  cunning  to  devise  such  a 
system.  The  profound  Orson  Pratt  was  too  philo- 
sophical, the  verbose  and  somewhat  scholarly  Orson 
Spencer  was  too  precise  in  the  construction  of  his 
sentences,  while  the  illiterate  and  self-willed  Brigham 
Young  was  too  abrupt  in  his  manner  to  have  given 
expression  to  the  document.  It  is  perfectly  clear  that 
neither  of  these  men  could  have  produced  it.  In  fact 
Joseph  once  received  a  *'  revelation "  challenging 
any  man  in  the  church  to  produce  a  revelation  like  one 
of  his.  Oliver  Cowdery  made  the  effort,  resulting  in 
an  inglorious  failure,  and  the  experiment  has  never 
since  been  repeated. 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      357 

Who  does  not  know  that  a  man  possessing  such  ab- 
solute control  over  his  people  as  that  exercised  by 
Joseph  Smith  could  have  extirpated  the  evil  with  a 
single  stroke  of  his  pen?  Who  is  so  blind  as  not  to 
see  that  a  "thus  saith  the  Lord  "  from  the  prophet 
(in  whom  the  entire  people  had  unlimited  confidence) 
condemning  the  system  in  terms  as  strong  and  posi- 
tive as  those  employed  to  enjoin  its  observance, 
would  at  once  have  crushed  the  life  out  of  the  mon- 
ster, and  saved  his  people  from  ruin  and  shame? 
No,  sir!  it  is  impossible  that  Joseph  and  Hyrum 
Smith  are  innocent  of  this  great  crime  against  the 
womanhood  of  America,  and  the  society  of  a  culti- 
vated and  refined  nation. 


/^*«<.^  -'■•^^C'^^W 


& -T^^-i- ^'•'-Tt-Tjec.  Q^:::^^^7n,^A/^ 


CFrom  a  pbotogropb  taken  in  her  seventieth  year. ) 


^2t„«fc***^ 


Iftajm  a  Bortrait  painted  in  bl£  thirty-eighth  y«»r.) 


(358) 


CHAPTER  XXXV. 

SPRANG   FR03I   THE   SAME   ROOT. 

Sprang  from  the  same  root— Shedding  innocent  blood — Evil  and 
obscene  practices — Who  was  their  author? — Fruit  of  the  Mormon 
tree — History  of  the  polygamy  revelation —What  Emma  Smith 
says  about  it — Interviewed  by  her  son — What  her  statement 
proves— Her  testimony  does  not  agree  with  that  of  Elder 
Marks— Brigham  Young's  testimony— A  copy  of  the  revelation 
preserved  by  Brigham— Published  in  1852 — The  Laws  and  Fos- 
ters—Nauvoo  Expositor  destroyed— The  prophet  arrested— 
Affidavits  of  Ebenezer  Robinson  and  wife— Hyrnm  Smith  taught 
them  polygamy. 

Nearly  all  the  corrupt  doctrines  and  murderous 
practices  which  later  matured  in  Salt  Lake  City, 
including  "blood-atonement,"  or  human  sacrifice, 
killing ''apostates"  and  murdering  defenseless  Gen- 
tiles— such,  for  instance,  as  the  wholesale  murder  at 
Mountain  Meadows — are  but  enlargements  upon  the 
doctrines  of  this  revelation.  Every  sin  known  to  the 
catalogue  of  crime,  except  to  commit  murder 
"whereiQ  ye  shed  innocent  blood,"  should  he  for- 
given, according  to  the  terms  of  the  *'  new  and  ever- 
lasting covenant;"  and  the  leaders  were  to  be  the 
sole  judges  as  to  the  meaning  of  the  term  ''''innocent 
blood."  Nothing  but  this  one  sin  could  prevent  a 
man  who  had  entered  into  this  ''covenant"  from 
"  passing  by  the  gods  and  angels,"  and  "  entering  his 
exaltation"  in  the  world  to  come. 

The  spirit  of  this  "celestial  law" — polygamy  and 
eternal  hatred  of  the  Gentiles — permeated  every 
branch   and   faction   of  the   Mormon  Church  which 

(359) 


360       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

sprang  up  immediately  after  the  death  of  the  prophet. 
Not  only  the  "  Brighamites,"  but  the  followers  of 
James  J.  Strang,  of  Beaver  Island,  Lyman  Wright,  of 
Texas,  and  Sidney  Rigdon,  of  Pennsylvania,  were  all 
filled  to  the  point  of  saturation  with  the  very  essence 
of  this  abominable  doctrine.  All  the  evil  and 
obscene  practices  which  have  combined  to  render 
Mormonism  odious,  and  mark  the  very  name  as  the 
synonym  of  all  evil,  are  directly  traceable  to  the 
authority  of  this  hateful  document. 

Where  did  all  these  evil  practices  by  different 
bodies,  separated  by  thousands  of  miles,  originate? 
Who  was  their  author?  Whence  came  this  law  com- 
mon to  them  all?  How  came  this  perfect  agreement 
between  these  different  factions  upon  these  peculi- 
arities of  Mormonism,  only  three  years  after  the 
prophet's  death?  There  can  be  but  one  answer,  and 
that  is,  they  had  unquestionably  sprung  from  the 
same  fountain — they  were  the  legitimate  fruits  of  the 
Mormon  tree,  and  the  revelation  of  July  12,  1843. 
And  this  but  illustrates  the  old  proverb,  * 'Actions 
speak  louder  than  words."  As  to  the  authorship  of 
this  unique  document,  there  hardly  seems  room  for 
but  one  opinion.  The  careful  reader  can  scarcely 
fail  to  detect  the  earmarks  of  Joseph  Smith  in  almost 
every  paragraph  of  this  "law  of  celestial  marriage." 

The  history  of  this  remarkable  document  seems  to 
be  about  as  follows: 

The  "revelation"  is  said  to  have  been  written  by 
William  Clayton,  Joseph's  private  secretary,  as  the 
words  fell  from  the  lips  of  the  prophet,  and  was  care- 
fully copied,  while  the  document  was  in  the  posses- 
sion of  Bishop  N.  K.  Whitney,  Joseph's  particular 
friend.     The  original,  it  is  claimed,   w^as  afterwards 


THE  DOCTRINES  AND  DOGMAS  OF  MORMON  ISM      361 

burnt  b}^  Emma  Smith,  the  prophet's  wife,  who  used 
the  tongs  in  committing  it  to  the  flames,  unwilling,  as 
any  pure  w^oman  would  be,  to  have  her  fingers  come 
in  contact  with  the  vile  document. 

This  statement,  however,  if  not  even  the  existence 
of  such  a  ''revelation,"  Emma  Smith  denied  a  short 
time  before  her  death,  April  30,  1879,  as  may  be  seen 
by  the  following  questions  and  answers: 

Question,  by  President  Joseph  Smith  to  his  mother: 
"What  about  the  revelation  on  polygamy?  Did 
Joseph  Smith  have  anything  like  it?  What  of  spirit- 
ual wifery?" 

Anstoer.  "There  was  no  revelation  on  either 
polygamy  or  spiritual  wives.  There  were  some 
rumors  of  something  of  the  sort,  of  which  I  asked  my 
husband.  He  assured  me  that  all  there  was  of  it, 
was  that  in  a  chat  about  plural  wives  he  had  said, 
'Well,  such  a  system  might  be,  if  everybody  was 
agreed  to  it,  and  would  behave  as  they  should;  but 
they  would  not;  and  besides,  it  was  contrary  to  the 
will  of  heaven.'  No  such  thing  as  polygamy,  or  spir- 
itual wifery,  was  taught  publicly  or  privately  before 
my  husband's  death,  that  I  have  now,  or  ever  had,  any 
knowledge  of." 

Question.  "Did  he  not  have  other  wives  than 
yourself?  " 

Answer.  "He  had  no  other  wife  but  me;  nor  did 
he  to  my  knowledge  ever  have." 

Question.  "  Did  he  not  hold  marital  relation  with 
women  other  than  yourself?  " 

Answer.  "He  did  not  have  improper  relations 
with  any  woman  that  ever  came  to  my  knowledge." 

Question.  "  Was  there  nothing  about  spiritual 
wives  that  you  recollect?  " 


362       THE  DOCTRINES  AND  DOGMAS  OF  MO R MONISM 

Answer,  '*At  one  time  my  husband  came  to  me 
and  asked  me  if  I  had  heard  certain  rumors  about 
spiritual  marriages,  or  anything  of  the  kind;  and 
assured  me  that  if  I  had,  they  were  without  founda- 
tion; that  there  was  no  such  doctrine,  and  never 
should  be  with  his  knowledge  or  consent.  I  know 
that  he  had  no  other  wife,  or  wives,  than  myself,  in 
any  sense,  either  spiritual  or  otherwise."  (Tullidge's 
History,  pages  791,  792.) 

Thus  it  will  be  seen  that  Mrs.  Emma  Smith,  widow 
of  the  prophet,  had  no  personal  knowledge  of  the 
revelation  on  polygamy — she  had  heard  rumors  con- 
cerning the  "  revelation,"  which,  her  husband  assured 
her,  had  grown  out  of  *'  a  chat  about  plural  wives," 
in  which  he  had  remarked  that  "  such  a  system  might 
he,  if  everybody  was  agreed  to  it,  and  would  behave  as 
they  should." 

Mrs.  Smith  was  a  lady  of  more  than  oi-dinary  men- 
tal endowments,  and  possessed  a  reputation  for  honor 
and  integrity  that  won  the  respect  and  esteem  of 
those  who  knew  her  best.  It  is  but  fair  to  presume, 
therefore,  that  she  stated  the  facts  as  she  understood 
and  recollected  them,  but  having  attained  her  sev- 
enty-fifth year,  and  her  health  having  been  poor  for 
several  years  before  her  death,  it  is  but  natural  to 
conclude  that  her  memory  would  be  somewhat  defec- 
tive. That  rumors  of  "  polygamy  and  spiritual 
wif ery "  were  afloat  at  the  time  of  her  husband's 
death  she  admitted ;  but  that  he  had  other  wives  than 
herself  she  did  not  believe.  Of  course  it  is  just  pos- 
sible, if  not  indeed  quite  probable,  that  the  exact 
truth  was  kept  from  her  as  far  as  possible,  and  that 
while  the  evil  existed  in  fact,  she  was  led  to  believe  it 
existed  only  in  theory — a  mere  "  rumor." 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      363 

Yet  her  statement  proves,  beyond  all  doubt,  that 
there  was  some  talk  about  this  revelation  on  polyg- 
amy, or  "spiritual  wives,"  previous  to  the  time  of 
Joseph  Smith's  death,  which  is  in  perfect  accord 
with  the  testimony  of  all  who  have  ever  said  anything 
on  the  subject.  When  Mrs.  Smith  says  that  polyg- 
amy was  not  taught  publicly,  she  states  what  is  very 
probably  true;  but  in  saying  it  was  never  taught 
privately,  she  asserts  what,  in  the  very  nature  of  the 
case,  it  was  impossible  for  her  to  know;  for  the 
reason  that  it  could  have  been  privately  taught  while 
she  would  be  totally  ignorant  of  the  fact.  The  most 
that  can  be  affirmed  of  Mrs.  Smith's  statement, 
therefore,  is  that  polygamy  was  not  taught  publicly, 
and  that  she  firmly  believed  it  had  not  been  taught 
privately. 

But  how  does  this  agree  with  the  statements  of 
others  who  had  better  opportunities  to  know  what 
was  privately  taught  in  Nauvoo  relative  to  this  ques- 
tion?— that  of  Elder  Marks,  for  instance,  whose  testi- 
mony we  have  already  given.  He  was  a  man  whose 
veracity  was  not  to  be  questioned;  and  although  a 
faithful  member  of  the  Reorganized  Church,  his 
testimony  is  never  alluded  to  by  any  of  its  leading 
writers  or  speakers.  Neither  Joseph,  Alexander  nor 
David  make  any  reference  to  it,  although  each  of 
them  is  the  author  of  a  tract  on  polj'gamy.  This  fact 
may  be  regarded  as  very  significant,  indeed.  It  has 
the  appearance  of  an  evasion  of  the  real  issue.  If 
Joseph  Smith  talked  with  Wm.  Marks  about  polyg- 
amy, then  polygamy  had  been  taught,  if  not  publicly, 
it  was  most  certainly  both  taught  and  practiced 
secretly. 

The   testimony   of    the    witnesses   places   the   fact 


364        THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

beyond  reasonable  doubt  that  Joseph  Smith  knew 
polygamy  existed,  and  the  monster  having  got  beyond 
his  control  he  trembled  for  the  possible  results.  We 
now  wish  to  offer  a  little  evidence  produced  from 
another  quarter.  Relative  to  the  revelation  in  ques- 
tion, Brigham  Young,  in  a  discourse  delivered  in  the 
Tabernacle,  Salt  Lake  City,  Aug.  29th,  1852,  among 
other  things  said : 

"You  heard  Brother  Pratt  state  this  morning  that 
a  revelation  would  be  read  this  afternoon,  which  was 
given  previous  to  Joseph's  death.  .  .  .  The  orig- 
inal copy  of  this  revelation  was  burnt  up.  William 
Clayton  was  the  man  who  wrote  it  from  the  mouth  of 
the  prophet.  In  the  meantime  it  was  in  Bishop 
Whitney's  possession.  He  wished  the  privilege  to 
copy  it,  which  Brother  Joseph  granted.  Sister 
Emma  burnt  the  original.  The  reason  I  mention  this 
is  because  the  people  who  did  not  know  of  the  reve- 
lation suppose  it  is  not  now  in  existence.  The  reve- 
lation will  be  read  to  you.  .  .  .  This  revelation 
has  been  in  my  possession  many  years;  and  who  has 
known  it?  I  keep  a  patent  l0ck  on  my  desk,  and 
there  does  not  anything  leak  out  that  should  not." 
(Tullidge's  History,  page  565,  566). 

Thus  it  will  be  seen  that  a  copy  of  the  original 
''revelation"  (which  is  the  common  root  from  which 
all  these  polygamous  branches  of  the  Mormon  Church 
simultaneously  sprang),  was  received  by  Joseph 
Smith;  written,  as  he  uttered  the  words,  by  William 
Clayton;  copied  by  Bishop  Whitney,  the  prophet's 
particular  friend;  preserved  under  lock  and  key  by 
Pres.  Brigham  Young,  and  publicly  read  by  Apostle 
Orson  Pratt  in  August,  1852. 

The  objection  offered  by  the  Reorganized  Church, 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      365 

that  this  document  was  not  made  public  till  after  the 
removal  of  the  church  to  Salt  Lake  Valley,  eight 
years  after  the  prophet's  death;  and  that  it  was 
probably  manufactured  out  of  whole  cloth  by  Brig- 
ham  Young  and  his  followers  in  order  to  justify  their 
general  practice  of  polygamy,  is  certainly  not  justified 
by  the  facts. 

Not  only  have  Brigham  Young  and  other  leaders 
declared  that  Joseph  Smith  was  the  author  of  the 
revelation  on  "celestial  marriage,"  but  various  mem- 
bers of  the  *'  high  council,"  the  highest  judicial  tribu- 
nal of  the  church,  swear  that  the  very  document  in 
question  was  read  by  Hyrum  Smith  before  them  while 
that  body  was  in  session  in  Nauvoo,  Illinois,  Aug. 
12,  1843.  These  affidavits,  together  with  those  of 
several  women  who  were  the  polygamous  wives  of 
both  Joseph  and  Hyrum  Smith,  will  appear  in  their 
proper  place. 

It  is  not  sufficient  to  meet  the  testimony  of  all  these 
witnesses  with  a  bare  denial.  In  order  to  render 
their  testimony  invalid  the  alleged  facts  must  l)e  met 
by  the  testimony  of  other  witnesses,  equally  compe- 
tent, to  establish  other  facts  which,  in  their  very 
nature,  render  the  testimony  of  plaintiff's  witnesses 
highly  improbable,  and  prove  the  alleged  facts  set  up 
in  the  petition  or  proposition  of  the  plaintiff  to  be 
impossible.  This  the  Eeorganized  Church  has  never 
attempted,  and  which,  indeed,  it  may  fairly  be  pre- 
sumed it  cannot  do. 

The  only  witnesses  ever  introduced  by  the  Reor- 
ganized Church,  namely,  Mrs.  Emma  Smith  and 
William  Marks,  have  both  testified  to  facts  which 
confirm    rather    than    disprove    the   declarations    of 


366       THE  DOCTRINES  AXD  DOGMAS  OF  MORMONISM 

Brigham  Young  and  others  concerning  the  existence 
of  polygamy  at  the  time  of  the  prophet's  death. 

I  shall  now  introduce  the  testimony  of  other  wit- 
nesses to  prove  that  the  so-called  denials  of  Joseph 
and  Hyrum  Smith  shortly  before  their  death  were 
mere  subterfuges,  behind  which  they  hoped  to  shield 
their  defenseless  heads  from  the  effects  of  the  im- 
pending storm  which  was  soon  to  break  upon  them. 
Just  before  the  gathering  of  the  mob  at  Carthage, 
which  resulted  in  the  violent  death  of  the  two  leaders, 
there  was  another  serious  defection  from  the  prophet, 
namely,  the  apostasy  of  the  brothers,  William  and 
Wilson  Law,  the  latter  having  been  Major-Gene ral  of 
the  Nauvoo  Legion,  and  the  former  a  member  of  the 
"First  Presidency,"  the  highest  quorum  in  the 
church;  the  Higbees,  Fosters,  and  "  other  formidable 
foes  who  had  been  expelled  from  the  church,"  as 
Mr.  TuUidge  states  it.  (See  History,  page  476.)  Con- 
cerning these  expelled  apostates  Mr.  TuUidge  further 
remarks : 

"  These  sought  to  establish  in  Nauvoo  an  incendiary 
paper  called  the  Nauvoo  Expositor,  the  avowed  pur- 
pose of  which  was  to  stir  up  the  people  of  Illinois  to 
bring  Joseph  Smith  *  to  justice  for  his  crimes,'  and 
expel  the  Saints  from  the  State.  It  was  like  building 
the  magazine  of  the  enemy  in  the  City  of  Re'fuge;  and 
also  after  the  first  number  of  the  Expositor  the 
Nauvoo  City  Council  declared  the  paper  a  public 
nuisance  and  dangerous  to  the  peace  of  the  common- 
wealth; and  they  thereupon  ordered  the  office  of  the 
paper  to  be  demolished  by  the  marshal  and  his  posse." 
(Ibid,  page  476.) 

It   is  perhaps   needless   to   say   that   this  patriotic 


THE  DOCTRIXES  AND  DOGMAS  OF  MORMONISM     367 

city  council  was  composed  entirely  of  Mormons,  and 
that  Joseph  Smith  was  at  the  time  himself  mayor  of 
the  city  of  Nauvoo.  (See  TuUidge's  History,  page 
484.)  Complaint  was  made  and  warrants  issued  for 
the  arrest  of  the  prophet  and  others  concerned  in  the 
destruction  of  the  Expositor  office,  the  writs  being 
returnable  at  Carthage,  the  county  seat.  But  Joseph, 
believing  that  greater  safety  was  to  be  found  among 
his  brethren,  swore  out  a  writ  of  habeas  corpus,  and 
was  tried  before  Daniel  H.  Wells,  a  particular  friend 
of  the  prophet,  but  a  deadly  enemy  to  the  Laws,  the 
publishers  of  the  Expositor.  Concerning  this  trial 
Joseph  says : 

*'  At  2  p.  M.  we  all  went  before  Justice  Wells  at  his 
house,  and  after  a  long  and  close  examination  we 
were  discharged."    (Ibid,  page  482.) 

That  they  were  under  these  circumstances  acquitted 
of  this  serious  offense  against  the  law  of  the  State  is 
not  a  matter  of  surprise,  but  certainly  it  does  not 
speak  w^ell  for  the  honor  and  integrity  of  the  men 
engaged  in  the  transaction.  If  they  were  innocent  of 
the  crimes  charged  by  the  Expositor,  why  did  not  the 
leaders  openly  invite  a  careful  investigation  of  the 
charges?  Why  should  it  be  thought  necessary,  simply 
because  they  had  the  power  in  their  own  hands,  to 
suppress  the  freedom  of  speech  and  the  liberty  of  the 
press  in  this  wanton  manner?  To  the  unbiased,  re- 
flective mind  there  is  but  one  answer  to  this  question ; 
they  feared  the  consequences  of  further  exposure  by 
these  men  who  stood  so  near  to  the  prophet,  and  who 
therefore  knew  whereof  they  affirmed.  These  are  the 
most  probable  reasons  why  the  Expositor  office  was 
"demolished"  and  its  press  broken  to  pieces  and 
thrown  into  the  Mississippi  river. 


368       TEE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

The  reader  will  perhaps  remember  that  the  Laws 
and  Higbees  figured  in  the  certificate  concerning  Dr. 
Bennett's  "  secret  wife  system,"  published  some  two 
years  previously.  If  they  were  honest  in  their  state- 
ments, they  were  probably  ignorant  of  the  existence 
of  any  such  system  at  the  time,  and  upon  learning  the 
facts  later,  became  disgusted  with  the  whole  affair 
and  left  the  church.  On  the  other  hand,  if  they  were 
not  honest,  as  Mormons  usually  declare,  then  they  can 
not  be  believed  under  any  circumstances,  and  their 
former  testimony  is  rendered  absolutely  worthless. 

It  was  at  this  exact  time  that  Elder  William  Marks, 
of  the  Reorganized  Church,  declared  that  he  talked 
with  Joseph  about  polygamy,  and  that  they  must  try 
and  "speedily  put  it  down,"  or  it  would  ultimately 
ruin  the  church.  This  fact  affords  a  clue  to  the 
probable  cause  of  the  apostasy  of  the  Laws,  Fosters, 
Higbees  and  others,  and  their  consequent  denuncia- 
tion of  the  prophet  through  the  columns  of  the 
Expositor. 

That  polygamy  had  been  secretly  taught  by  Joseph 
and  Hyrum  Smith  for  months  prior  to  this  rupture 
between  these  dissenters  and  the  prophet,  I  shall  now 
undertake  to  prove  beyond  the  possibility  of  reasona- 
ble doubt. 

Ebenezer  Robinson  and  his  wife  Angeline,  it  will 
be  remembered,  were  among  the  signers  of  the  famous 
certificate  already  referred  to,  which  appeared  in  the 
Times  and  Seasons,  Oct.  1,  1842,  (as  quoted  by  Alex- 
ander H.  Smith)  some  two  years  previous  to  the  time 
of  which  we  have  just  spoken.  They  were  both  bap- 
tized by  Joseph  Smith  before  their  marriage,  and 
were  at  a  later  day  joined  in  marriage  by  the  prophet. 
Mr.  Robinson   also  became  editor  of  the    Times  and 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      369 

Seasons,  the  official  organ  of  the  church,  and  was 
therefore  a  man  in  whom  Joseph  reposed  great  confi- 
dence. 

It  may  not  be  amiss  to  remark  in  this  connection 
that  some  time  in  1865  the  writer,  while  performing 
ministerial  duties  in  Decatur  County,  Iowa,  became 
intimately  acquainted  with  both  Mr.  Robinson  and 
his  wife,  who  were  at  the  time  faithful  members  of 
the  Reorganized  Church.  We  often  talked  about  the 
early  days  of  the  church,  and  the  closing  scenes  at 
Nauvoo.  During  some  of  these  conversations  Mr. 
Robinson  repeatedly  assured  me  that  he  knew  more 
about  those  early  days  than  he  then  wished  to  disclose, 
but  that  he  intended  at  some  future  time  to  make  a 
statement  of  facts  as  he  knew  them  to  exist.  My 
efforts  to  have  him  confide  his  secret  to  me  were 
unavailing,  his  only  reply  being,  "You  area  young 
man,  and  I  do  not  wish  to  say  anj^thing  that  will  tend 
to  shake  and  possibly  destroy  your  faith."  And  thus 
for  the  time  the  matter  rested.  Mr.  Robinson  was, 
however,  true  to  his  promise,  and  left  the  statement 
he  had  intended  to  make.  Following  are  the  affidavits 
of  Mr.  Robinson  and  his  wife,  made  several  years 
before  their  death. 

"  To   WHOM  IT  MAY  CONCERN: 

*'We,  Ebenezer  Robinson  and  Angeline 
Robinson,  husband  and  wife,  hereby  certify  that  in 
the  fall  of  1843  Hyrum  Smith,  brother  of  Joseph 
Smith,  came  to  our  house  at  Nauvoo,  Illinois,  and 
taught  us  the  doctrine  of  polygamy.  And  I,  the  said 
Ebenezer  Robinson,  hereby  further  state  that  he  gave 
me  special  instructions  how  I  could  manage  the  matter 
so  as  not  to  have  it  known  to  the  public.  He  also 
told  us  that  while  he  had  heretofore  opposed  the  doc- 

24 


370       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

trine,  he  was  wrong  and  his  brother  Joseph  was  right; 
referring  to  his  teaching  it. 

'*Ebenezer  Robinson. 
'*Angeline  E.  Robinson. 
*' Sworn  to  and  subscribed  before  me  this  29th  day 
of  December,  1873. 

[l.  s.]  ''  J.  M.  Sallee,  Notary  Public." 

Mrs.  Robinson  having  died  since  the  execution  of 
the  foregoing,  and  some  question  arising  as  to  how 
and  wherein  the  said  Hyrum  Smith  (one  of  the  first 
officers  and  leaders  of  the  church)  had  given  special 
instruction  to  Mr.  Robinson,  he  was  questioned  in 
regard  to  the  matter,  whereupon  he  executed  the 
following: 

"  To  WHOM  IT  MAY  CONCERN: 

"  This  is  to  certify  that  in  the  latter 
part  of  November,  or  in  December,  1843,  Hyrum 
Smith  (brother  of  Joseph  Smith,  President  of  the 
Church  of  Jesus  Christ  of  Latter  Day  Saints)  came 
to  my  house  in  Nauvoo,  Illinois,  and  taught  me  the 
doctrine  of  spiritual  wives,  or  polygamy. 

"He  said  he  heard  the  voice  of  the  Lord  give  the 
revelation  on  spiritual  wifery  (polygamy)  to  his 
brother  Joseph,  and  that  while  he  had  heretofore 
opposed  the  doctrine,  he  was  wrong,  and  his  brother 
Joseph  was  right  all  the  time. 

"He  told  me  to  make  a  selection  of  some  young 
woman  and  he  would  send  her  to  me,  and  take  her  to 
my  home,  and  if  she  should  have  an  heir,  to  give  out 
word  that  she  had  a  husband  who  had  gone  on  a  mis- 
sion to  a  foreign  country.  He  seemed  disappointed 
when  I  declined  to  do  so.  E.  Robinson. 

''Davis  City,  Iowa,  October  23,  1885. 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      371 

''Subscribed  and  sworn  to  before  me,  a  Notary 
Public  in  and  for  Decatur  County,  Iowa,  this  24th 
day  of  October,  A.  D.  1885. 

[l.  s.]  "  Z.  H.  GuRLEY,  Notary  Public." 

Copied  from  the  Biographical  and  Historical  Record 
of  Ringgold  and  Decatur  Counties,  Iowa,  at  pages 
543  and  544. 

This,  it  seems  to  me,  ought  to  be  conclusive  upon 
this  point,  and  is  absolutely  unanswerable.  Here  are 
the  sworn  statements  of  two  persons  whose  veracity 
has  never  been  called  in  question,  even  among  mem- 
bers of  the  Mormon  Church,  up  to  the  time  of  mak- 
ing their  statements;  and  I  have  never  learned  that 
their  truthfulness  and  sincerity  have  been  called  in 
question  even  since  the  above  affidavits  were  made. 

Neither  of  these  persons  can  justly  be  charged  with 
any  sinister  motive  in  connection  with  this  transac- 
tion, as  they  could  gain  nothing  except  possibly  the 
ill  will  of  the  people  of  the  Reorganized  Church,  by 
whom  they  were  at  the  time  surrounded.  In  view  of 
the  fact  that  Mr.  and  Mrs.  Robinson  were  strong 
personal  friends  of  Joseph  and  Hyrum  Smith  at  the 
time  the  latter  tried  to  lead  them  into  polygamy,  and 
that  in  spite  of  all  this  they  lived  and  died  in  the 
faith,  renders  it  highly  probably  that  they  state  the 
exact  truth  concerning  the  relation  which  the  prophet 
and  patriarch  sustained  to  polygamy. 

I  shall  now  present  the  testimony  of  many  other 
witnesses  upon  this  subject,  which  proves  that  Joseph 
and  Hyrum  Smith  not  only  taught  polygamy,  but  that 
they  also  'practiced  w^hat  they  taught;  and  that 
"  Joseph  the  Prophet  "  was  the  author  of  that  nefari- 
ous document  called  the  law  of  "  celestial  marriage." 


CHAPTER  XXXVI. 

BEARDED  THE  LION  IN  HIS  DEN. 

Bearded  the  lion  in  his  den— Alexander  and  David  Smith  in  Utah — 
Deny  that  their  lather  was  in  polygamy — Brighamites  respond — 
Smith-Littlefleld  controversy — Positive  proof  that  Joseph  Smith 
had  pural  wives — Testimony  of  David  Fullmer — Thomas  Grover's 
letter — Certificate  of  Lovina  Walker — Affidavit  of  Emily  D.  P. 
Young — Affidavit  of  Leonard  Soby — What  Z.  H.  Gurley  says  of 
Mr.  Soby — Testimony  of  Mercy  R.  Thompson — She  was  sealed 
to  Hyrum  Smith — Her  letter  to  President  Smith — His  view  of  the 
case — He  accounts  for  the  origin  of  polygamy — Summary. 

At  a  general  conference  of  the  Reorganized 
Church,  held  at  St.  Louis,  Mo.,  April  6-11,  1869, 
Alexander  H.  and  David  H.  Smith,  sons  of  ''Joseph, 
the  seer,"  were  associated  in  a  mission  to  Utah. 
Young  and  full  of  zeal,  they  prosecuted  their  work 
with  warmth  and  vigor.  Confidently  believing  that 
their  father  was  in  no  way  responsible  for  the  intro- 
duction of  polygamy  into  the  church,  they  bearded 
the  lion  in  his  den,  challenging  Brigham  and  the  Utah 
authorities  to  produce  the  evidence  they  had  to  oifer 
in  support  of  the  claim  that  Joseph  Smith  was  a 
polygamist  and  the  author  of  the  revelation  on  celes- 
tial marriage.  This  called  forth  a  response  from  the 
"  Brighamites  "  in  the  form  of  numerous  affidavits 
from  persons  whose  opportunities  were  ample  for 
knowing  whereof  they  affirmed.  Among  these  were 
women  who  declared  that  they  had  been  the  wives 
respectively  of  the  prophet  and  patriarch  at  Nauvoo. 

The   controversy  thus  raised  continued  for  years, 

(372) 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      373 

culminating  in  1886  in  a  correspondence  between 
President  Joseph  Smith,  of  Lamoui,  Iowa,  and  Elder 
L.  O.  Littlefield,  of  Salt  Lake  City.  The  documents 
produced  by  Mr.  Littlefield  were  later  published  in 
tract  form  entitled, 

"  Celestial  Marriage. 

"positive     proof    that    JOSEPH     SMITH    HAD     PLURAL 
WIVES." 

From  the  above  tract  the  following  extracts  are 
taken.  These  documents,  with  Mr.  Littlefield's  re- 
marks thereon,  were  published  in  The  Utah  Journal, 
Logan,  Utah,  April  21  and  April  21,  1836.  In  intro- 
ducing the  question,  Mr.  Littlefield  says: 

'*In  the  History  of  Joseph  Smith,  under  date  of 
October  5,  1843,  can  be  found  the  following: 

"  Gave  instructions  to  try  those  persons  who  were 
preaching,  teaching  or  practicing  the  doctrine  of 
plural  wives;  for  according  to  the  law  I  hold  the  keys 
of  this  power  in  the  last  days;  for  there  is  never  but 
one  on  earth  at  a  time  on  whom  the  power  and  its 
keys  are  conferred;  and  I  have  constantly  said  that 
no  man  shall  have  but  one  wife  at  a  time  unless  the 
Lord  direct  otherwise." 

It  may  be  a  matter  of  interest  to  the  reader  to 
know  that  the  Manuscript  History  of  Joseph  Smith 
(as  written  by  himself)  at  the  time  of  his  death  fell 
into  the  hands  of  the  leaders,  and  was  taken  by  them 
to  Salt  Lake  City;  and  it  is  from  this  record  the  fore- 
going extract  was  taken  by  Mr.  Littlefield.  And  how 
perfectly  it  harmonizes  with  both  the  text  of  the 
''revelation,"  and  the  statement  of  Elder  Marks. 
No  man  but  Joseph  held  the  "  keys  of  this  power," 
and  some  were  breaking  over  the  rule  and  taking 


374       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

other  wives  without  a  "revelation"  through  the 
prophet;  and  because  they  were  so  reckless  charges 
were  to  be  preferred  against  them. 

As  to  the  genuineness  of  the  revelation  in  question, 
the  following  is  in  point: 

TESTIMONY   OF   DAVID   FULLMER. 

''Territory  of  Utah,      1 
County  op  Salt  Lake,  j 

'*Be  it  remembered  on  this  fifteenth  day  of  June, 
A.  D.,  1869,  personally  appeared  before  me,  James 
Jack,  a  Notary  Public  in  and  for  said  county,  David 
Fullmer,  who  was  by  me  sworn  in  due  form  of  law, 
and  upon  his  oath  saith,  that  on  or  about  the  twelfth 
day  of  August,  A.  D.,  1843,  while  in  meeting  with  the 
High  Council,  (he  being  a  member  thereof),  in 
Hyrum  Smith's  brick  office,  in  the  City  of  Nauvoo, 
County  of  Hancock,  State  of  Illinois,  Dunbar  Wilson 
made  inquiry  in  relation  to  the  subject  of  a  plurality 
of  wives,  as  there  were  rumors  about  respecting  it, 
and  he  was  satisfied  there  was  something  in  those  re- 
marks, and  he  wanted  to  know  what  it  was,  upon 
which  Hyrum  Smith  stepped  across  the  road  to  his 
residence,  and  soon  returned,  bringing  with  him  a 
copy  of  the  revelation  on  celestial  marriage,  given  to 
Joseph  Smith,  July  12,  A.  D.,  1843,  and  read  the 
same  to  the  High  Council,  and  bore  testimony  of  its 
truth.  The  said  David  Fullmer  further  said  that  to 
the  best  of  his  memory  and  belief,  the  following 
named  persons  were  present:  Wm.  Marks,  Austin  A. 
Cowles,  Samuel  Bent,  George  W.  Harris,  Dunbar 
Wilson,  Wm.  Huntington,  Levi  Jackman,  Aaron 
Johnson,  Thomas  Grover,  David  Fullmer,  Phineas 
Eichards,  James  AUred  and  Leonard  Soby.     And  the^ 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      375  ' 

said  David  Fullmer  further  saith  that  Wm.  Marks, 
Austin  A.  Covvles  and  Leonard  Soby  were  the  only 
persons  present  who  did  not  receive  the  testimony  of 
Hyrum  Smith,  and  that  all  the  others  did  receive  it 
from  the  teaching  and  testimony  of  the  said  Hyrum 
Smith.  And  further,  that  the  copy  of  said  Revela- 
tion on  Celestial  Marriage,  published  in  the  Desert 
N'eivs  extra  of  September  fourteenth,  A.  D.,  1852,  is  a 
true  copy  of  the  same.  David  Fullmer." 

"Subscribed  and  sworn  to  by  the  said  David  Full- 
mer the  day  and  year  first  above  written. 

*' James  Jack,  Notary  Public." 

EXTRACT  FROM  THOMAS  GROVER'S  LETTER. 

*'  The  High  Council,  of  Nauvoo,  was  called  together 
by  the  Prophet  Joseph  Smith,  to  know  whether  they 
would  accept  the  revelation  on  celestial  marriage  or 
not. 

"  The  presidency  of  the  Stake,  Wm.  Marks,  Father 
Coles  and  the  late  Apostle  Charles  C.  Rich,  were 
there  present.  The  following  are  the  names  of  the 
High  Council  that  were  present,  in  their  order,  viz. : 
Samuel  Bent,  William  Huntington,  Alpheus  Cutler, 
Thomas  Grover,  Lewis  D.  Wilson,  David  Fullmer, 
Aaron  Johnson,  Newel  Knight,  Leonard  Soby,  Isaac 
Allred,  Henry  G.  Sherwood  and,  I  think,  Samuel 
Smith. 

*' Brother  Hyrum  Smith  was  called  upon  to  read 
the  revelation.  He  did  so,  and  after  reading  it  said: 
'Now,  you  that  believe  this  revelation  and  go  forth 
and  obey  the  same  shall  be  saved,  and  you  that  reject 
it  shall  be  damned.' 

*' We  saw  this  prediction  verified  in  less  than  one 
week.     Of  the    Presidency   of   the    Stake,    William 


376       THE  DOCTRINES  AXD  DOGMAS  OF  MOBMONISM 

Marks  and  Father  Coles  rejected  the  revelation;  of 
the  Council  that  were  present,  Leonard  Soby  rejected 
it.  From  that  time  forward  there  was  a  very  strong 
division  in  the  High  Council.  These  three  men 
greatly  diminished  in  spirit  day  after  day,  so  that 
there  was  a  great  difference  in  the  line  of  their  con- 
duct, which  was  perceivable  to  every  member  that 
kept  the  faith. 

"  From  that  time  forward  we  often  received  in- 
structions from  the  Prophet  as  to  what  was  the  will 
of  the  Lord  and  how  to  jDroceed." 

CERTIFICATE   OF   LOVINA   WALKER. 

'*  I,  Lovina  Walker,  hereby  certify  that  while  I  was 
living  with  Aunt  Emma  Smith,  in  Fulton  City,  Ful- 
ton County,  Illinois,  in  the  year  1849,  she  told  me 
that  she,  Emma  Smith,  was  present,  and  witnessed 
the  marriage  or  sealing  of  Eliza  Partridge,  Emily 
Partridge,  Maria  Lawrence,  and  Sarah  Lawrence  to 
her  husband  Joseph  Smith,  and  that  she  gave  her 
consent  thereto. 

"  Lo VINA  Walker.  " 

"  We  hereby  witness  that  Lovina  Walker  made  and 
signed  the  above  statement  on  the  16th  day  of  June, 
A.  D.  1869,  of  her  own  free  will  and  accord. 

"  Hyruivi  Walker. 

*'  Sarah  E.  Smith. 

**Jos.  F.  Smith." 

Joseph  F.  Smith,  who  verifies  the  foregoing  certifi- 
cate, is  a  son  of  the  Patriarch  Hyrum  Smith,  and 
cousin  of  Alexander  and  David,  who  were  at  the  time 
missionaries  to  Utah. 


TRE.  DOCTRINES  AND  DOGMAS  OF  MORMONISM      377 

AFFIDAVIT   OF   EMILY  D.    P.   YOUNG. 

"Territory  OP  Utah,      "l 
County  op  Salt  Lake  .    J     * 

"Be  it  reaiembered  that  on  this  first  day  of  May, 
A.  D.  1869,  personally  appeared  before  me,  Elias 
Smith,  Judge  of  Probate  for  said  county,  Emily  Dow 
Patridge  Young,  who  was  by  me  sworn  in  due  form 
of  law,  and  upon  her  oath,  saith  that  on  the  eleventh 
day  of  May,  A.  D.  1843,  at  the  city  of  Nauvoo,  county 
of  Hancock,  State  of  Illinois,  she  was  married  or 
sealed  to  Joseph  Smith,  President  of  the  Church  of 
Jesus  Christ  of  Latter  Day  Saints,  by  James  Adams, 
a  High  Priest  in  said  church,  according  to  the  law  of 
the  same  regulating  marriage,  in  the  presence  of 
Emma  (Hale)  Smith  and  Eliza  Maria  Partridge 
(Lyman.)  Emily  D.  P.  Young." 

*'  Subscribed  and  sworn  to  by  the  said  Emily  D.  P. 
Young,  the  day  and  year  first  above  written. 

**  E.  Smith,  Probate  Judge.'' 

Mrs.  Emily  D.  P.  Young  is  identical  with  Emily 
Partridge  mentioned  in  the  certificate  of  Mrs.  Lavina 
Walker,  as  the  polygamous  wife  of  Joseph  Smith. 
She  was  Brigham  Young's  eighteenth  wife,  and  con- 
cerning whom  Mrs.  Stenhouse  says: 

*'  When  Joseph  died,  Brigham  told  his  wives  that 
they  were  at  liberty  to  choose  whom  they  would  for 
husbands;  .  .  .  thus  it  was  that  Emily  Partridge 
became  Brigham's  wife."     (Tell  it  All,  page  289.) 

In  a  former  chapter  I  have  said  that  in  all  polyga- 
mous marriages  the  regular  marriage  ceremony, 
authorized  in  1835,  was  employed,  and  Mrs.  Young 
declares  that  she  was  "  sealed  "  to  Joseph  by  a  "High 
Priest  in  said  church,  according  to  the  law  of  the  same 
regulating  marriage.^ ^ 


378       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Owing  to  the  aggressive  methods  of  the  mission- 
aries of  the  Reorganized  Church  in  Utah,  and  their 
constant  denial  that  Joseph  and  Hyrum  Smith  ever 
sanctioned,  much  less  authorized,  the  practice  of 
polygamy,  the  "authorities"  were  active  in  the  col- 
lection of  such  proofs  as  would  establish  the  fact, 
and  place  it  beyond  reasonable  doubt.  In  the  mean 
time  a  controversy  had  grown  up  between  President 
Joseph  Smith,  editor  of  the  Saints^  Herald,  Lamoni, 
Iowa,  and  Elder  L.  O.  Littlefield,  through  the  Utah 
Journal,  Logan,  Utah,  concerning  which  the  editor 
of  the   Ogden  (Utah)   Herald,   of  Jan.  5,  1886^  says: 

"  Our  readers  will  remember  that  in  the  corre- 
spondence which  passed  between  Elder  Littlefield  and 
Joseph  Smith,  Jr.,  of  the  Reorganized  Church  some 
time  since,  Mr.  Smith  challenged  Elder  Littlefield  to 
give  the  names  of  parties  who  were  present  and  heard 
the  revelation  on  celestial  marriage  read  before  the 
High  Council  at  Nauvoo." 

Thus  challenged,  Mr.  Littlefield  presented  the 
statements  of  David  Fullmer  and  Thomas  Grover, 
already  given,  adding  thereto  the  sworn  statement  of 
Leonard  Soby,  a  member  of  the  High  Council,  which 
I  now  herewith  submit  as  follows: 

AFFIDAVIT  OF    LEONARD    SOBY. 

"Copy. 

*'  State  op  New  Jersey,      T 
County  of  Burlington,  j    ^^' 

*'  Be  it  remembered  that  on  this  fourteenth  day  of 
November,  A.  D.  1883,  personally  appeared  before 
me,  J.  W.  Roberts,  a  Justice  of  the  Peace,  county  and 
State  aforesaid,  Leonard  Soby,  who  was  by  me  sworn 
in  due  form  of  law,  and  upon  oath  saith,  that  on  or 
about   the   12th   day  of  August,  1843,  in  the  city  of 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      379 

Nauvoo,  in  the  State  of  Illinois,  in  the  county  of 
Hancock,  before  the  High  Council  of  the  Church  of 
Jesus  Christ  of  Latter  Day  Saints,  of  which  body  and 
council  aforesaid  he  was  a  member,  personally  ap- 
peared one  Hyrura  Smith,  of  the  first  presidency  of 
said  church,  and  brother  to  Joseph  Smith,  the  presi- 
dent and  prophet  of  the  same,  and  presented  to  said 
council  the  Revelation  on  Polygamy,  enjoining  its 
observance  and  declaring  it  came  from  God;  unto 
which  a  large  majority  of  the  council  agreed  and  as- 
sented, believing  it  to  be  of  a  celestial  order,  though 
no  vote  was  taken  upon  it,  for  the  reason  that  the 
voice  of  the  prophet,  in  such  matters,  was  understood 
by  us  to  be  the  voice  of  God  to  the  church,  and  that 
said  revelation  was  presented  to  said  council,  as  be- 
fore stated,  as  coming  from  Joseph  Smith,  the 
prophet  of  the  Lord,  and  was  received  by  us  as  other 
revelations  had  been.  The  said  Leonard  Soby  further 
saith  that  Elder  Austin  A.  Cowles,  a  member  of  the 
High  Council  aforesaid,  did,  subsequently  to  the  12th 
day  of  August,  1843,  openly  declare  against  the  said 
revelation  on  polygamy,  and  the  doctrines  therein 
contained.  Leonard  Soby." 

*'  Subscribed  and  sworn  to  by  the  said  Leonard 
Soby,  the  day  and  year  first  above  written. 

"  Joshua  W.  Roberts, 
"Justice  of  the  Peace." 

A  very  interesting  and  significant  episode  connected 
with  this  affair,  and  which  is  not  generally  known,  is 
thus  presented  by  the  Ogden  Herald: 

"  Among  the  names  given  by  Elder  Littlefield  [to 
President  Joseph  Smith]  was  that  of  Leonard  Soby. 
The  prophet  of  the  Reorganized  Church  knew  where 


380       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Mr.  Soby  resided,  and  instructed  a  member  of  his 
church  in  high  standing  to  draw  up  an  affidavit  stat- 
ing that  Mr.  Soby  was  not  present  at  such  meeting, 
and  never  heard  the  revelation  read. 

"The  affidavit  was  drawn  up  under  the  instruction 
of  Joseph  Smith,  Jr.,  and  Mr.  Gurley,  who  was  some- 
thing of  a  lawyer,  called  on  Mr.  Soby  at  his  home  in 
Beverly,  New  Jersey,  and  requested  him  to  sign  it. 
The  affidavit  stated  that  Mr.  Soby  was  present  at  the 
High  Council  meeting  referred  to,  but  did  not  hear 
the  revelation  read.  When  Mr.  Gurley  requested  Mr. 
Soby  to  sign  the  document,  Soby  objected,  saying  he 
was  present  at  the  meeting  and  heard  the  revelation, 
and  could  not  sign  an  affidavit  to  the  contrary.  This 
considerably  disconcerted  his  interlocutor,  and  Mr. 
Soby  added:  '  If  you  will  draw  up  an  affidavit  setting 
forth  that  I  was  there  and  did  hear  the  revelation,  I 
will  sign  it  for  you.'  But  Mr.  Gurley  did  not  want 
that  kind  of  testimony,  and  retired  rather  crestfallen, 
but  wiser,  and  has  since  apostatized  from  the  Eeor- 
ganized  Church."  (From  the  Ogden,  Utah,  Herald, 
Jan.  5,  1886.) 

Of  Mr.  Gurley's  visit,  Mr.  Soby,  in  a  letter  to  Mr. 
Littlefield,  dated  Jan.  21,  1886,  remarks: 

*'  The  facts  as  published  in  the  [Ogden]  Herald  are 
true,  referring  to  the  interview  between  Mr.  Gurley 
and  myself,  and  I  refer  you  to  him  for  a  copy  of  my 
affidavit.  Mr.  Gurley  is  very  much  of  a  gentleman, 
and  if  you  ask  for  it  in  my  name  he  will  not  refuse." 
(Celestial  Marriage,  by  Littlefield,  page  3.) 

Mr.  Gurley,  a  personal  friend  of  the  writer,  who  is 
now  an  influential  member  of  the  Iowa  General 
Assembly  from  the  sixth  district,  furnished  the  copy 
of    Mr.    Soby's  affidavit  presented  above,    and  in  a 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      381 

personal  letter  speaks  of  his  visit  to  Mr.  Soby  as  fol- 
lows: 

«'  I  talked  with  Mr.  Soby  carefully,  and  fully  satis- 
fied myself  that  he  was  honest  and  sincere.     He  had 
opposed  polygamy,  but  finally  concluded  that  he  was 
wrong  and  Joseph  right— just  as  Hyrum  Smith  de- 
clared, as  set  forth  in  Robinson's  affidavit.     Little- 
field's  statement  that  I  retired  crestfallen  is  of— not 
true.    It  is  evidentiy  confounded  with  another  party." 
Mr.  Soby   in   his   affidavit  refers   to  the  fact  that 
Elder  Austin  Cowles  refused  to  accept  the  revelation 
on  celestial  marriage,  and  at  last   -openly  declared 
against  the  said  revelation  on  polygamy  and  the  doc- 
trines therein   contained."     The  writer  is  himself  a 
witness  to  the  the  truthfulness  of  this  portion  of  Mr. 
Soby's  statement.     While  located  in  Decatur  County, 
Iowa,  in  A.  D.  1S65,  as  a  minister  of  the  Reorganized 
Church,  I  made  the  acquaintance  of  "Father  Cowles," 
as  he  was  then  called,  and  often  visited  at  his  house. 
As  he  stood  aloof  from  all  religious  bodies,  and  know- 
ing he  was  a  man  of  prominence  in  church  matters  at 
Nauvoo  while  the  prophet  lived,  we  naturally  talked 
on  questions  pertaining  to  the  church;  and  he  assured 
me  that  polygamy  was  the  fatal  rock  upon  which 
Mormonism  was   wrecked,   and  that   he   knew    that 
Joseph  and  Hyrum  were  both  ''  mixed  up  in  it."    But 
this  I  could  not  believe  at  the  time,  and  attributed  his 
declarations  to  the  fact  that  he  had  apostatized.     But 
under  the  light  of  more  recent  development  it  is  per- 
fectly apparent  that  the  venerable  old  man  knew  what 
he  was  talking  about. 

With  the  introduction  of  one  more  witness  I  shall 
submit  this  question  to  the  arbitrament  of  an  enlight- 
ened and,  as  I  believe,  a  just  public. 


382       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 
TESTIMONY   OF   MEKCY   R.    THOMPSON. 

'*  Salt  Lake  City,  January  31,  1886. 
*'A.  M.  MussER, 

*'  Dear  Brother: — 

"  Having  noticed  in  the  Deseret  News 
an  inquiry  for  testimony  concerning  the  revelation  on 
plural  marriage,  and  having  read  the  testimony  of 
Brother  Grover,  it  came  to  my  mind  that  perhaps  it 
would  be  right  for  me  to  add  my  testimony  to  his  on 
the  subject  of  Brother  Hyrum  reading  it  in  the  High 
Council.  I  well  remember  the  circumstance.  I  re- 
member he  told  me  he  had  read  it  to  the  brethren  in 
his  office.  He  put  it  into  my  hands  and  left  it  with 
me  for  several  days.  I  had  been  sealed  to  him  by 
Brother  Joseph  a  few  weeks  previously,  and  was  well 
acquainted  with  almost  every  member  of  the  High 
Council,  and  know  Brother  Grover's  testimony  to  be 
correct.  Now  if  this  testimony  would  be  of  any  use 
to  such  as  are  weak  in  the  faith  or  tempted  to  doubt, 
I  should  be  very  thankful.  Please  make  use  of  this 
in  any  way  you  think  best,  as  well  as  the  copy  of  the 
letter  addressed  to  Joseph  Smith  at  Lamoni. 

*'  Your  Sister  in  the  Gospel, 

"Mercy  R.  Thompson." 

testimony  as  to  her  marriage  to  hyrum  smith. 

"  Salt  Lake  City,  Sept.  5,  1886. 
"  Mr.  Joseph  Smith, 

**  Lamoni,  111.  [Iowa], 

"  Dear  Sir:— 

*'  After  having  asked  my 
Father  in  heaven  to  help  me,  I  sit  down  to  write  a 
few  lines  as  dictated  by  the  Holy  Spirit. 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      383 

*'  After  reading  the  correspondence  between  you 
and  L.  O.  Littlefield,  I  concluded  it  was  the  duty  of 
some  one  to  bear  a  testimony  which  could  not  be  dis- 
puted. Finding  from  your  letters  to  Littlefield  that 
no  one  of  your  father's  friends  had  performed  this 
duty  while  you  were  here,  now  I  will  begin  at  once 
and  tell  you  my  experience. 

''  My  beloved  husband,  R.  B.  Thompson,  your 
father's  private  secretary  to  the  end  of  his  mortal  life, 
died  August  27,  1841.  (I  presume  you  will  remember 
him.)  Nearly  two  years  after  his  death  your  father 
told  me  that  my  husband  had  appeared  to  him  several 
times,  telling  him  that  he  did  not  wish  me  to  request 
your  uncle  Hyrum  to  have  me  sealed  to  him  for  time. 
Hyrum  communicated  this  to  his  wife  (my  sister), 
who  by  request  opened  the  subject  to  me,  when  every 
thing  within  me  rose  in  opposition  to  such  a  step; 
but  when  your  father  called  and  explained  the  subject 
to  me  I  dared  not  refuse  to  obey  the  counsel,  lest 
peradventure  I  should  be  found  fighting  against  God, 
and  especially  when  he  told  me  the  last  time  my  hus- 
band appeared  to  him  he  came  with  such  power  that 
it  made  him  tremble. 

'*  He  then  inquired  of  the  Lord  what  he  should  do; 
the  answer  was,  '  Go  and  do  as  my  servant  hath  re- 
quired.' He  then  took  all  opportunity  to  communi- 
cate this  to  your  uncle  Hyrum,  who  told  me  that  the 
Holy  Spirit  rested  upon  him  from  the  crown  of  his 
head  to  the  soles  of  his  feet.  The  time  was  appoint- 
ed, with  the  consent  of  all  parties,  and  your  father 
sealed  me  to  your  uncle  Hyrum  for  time,  in  my  sis- 
ter's room,  with  a  covenant  to  deliver  me  up  in  the 
morning  of  the  resurrection  to  Kobert  Blaskell 
Thompson   with   whatever   offspring    should   be   the 


384       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

result  of  the  union,  at  the  same  time  counseling  your 
uncle  to  build  a  room  for  me  and  move  me  over  as 
soon  as  convenient,  which  he  did,  and  I  remained 
there  as  a  wife  the  same  as  my  sister  to  the  day  of  his 
death.  All  this  I  am  ready  to  testify  to  in  the  pres- 
ence of  God,  angels  and  men. 

*'Now  I  assure  you  I  have  not  been  prompted  or 
dictated  by  any  mortal  being  in  writing  to  you; 
neither  does  a  living  soul  know  it  but  my  invalid 
daughter. 

"  God  bless  you,  is  the  sincere  prayer  of  your  true 
friend.  Mercy  R.  Thompson. 

*'  P.  S. — If  you  feel  disposed  to  ask  me  any  ques- 
tions, I  will  be  pleased  to  answer  concerning  blessings 
which  I  received  under  the  hands  of  your  late  mother, 
by  the  direction  of  your  father. — M.  R.  T.  in  Deseret 
JSfews.^'  (Littlefield's  Celestial  Marriage,  pages  1 
and  2.) 

The  testimony  of  the  above  named  witnesses  makes 
up  the  case  so  far  as  the  question  of  polygamy  is  con- 
cerned, and  includes  the  principal  facts  upon  which 
the  parties  to  the  controversy  depend  in  order  to  the 
establishment  of  their  respective  contentions,  and 
from  them  the  reader  will  be  able  to  form  conclusions 
for  himself.  The  correctness  of  such  conclusions 
will  of  course  depend  very  largely  upon  the  impar- 
tiality with  which  the  evidence  is  weighed. 

As  may  be  expected,  President  Joseph  Smith  has 
not  been  an  idle  and  disinterested  spectator  in  this 
unique  drama,  but  has  been  an  active  participant  in 
the  somewhat  spirited  contest  between  the  rival 
churches  of  the  Saints  for  supremacy.  He  has  taken 
all  the  facts  into  consideration,  and  it  cannot  fail  to 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      385 

be  a  matter  of  interest  to  the  reader  to  know  what 
disposition  President  Smith  makes  of  the  evidence 
presented  above.  While  the  conclusions  are  not, 
perhaps,  such  as  others  may  form,  yet  it  is  but  just 
and  proper  that  they  should  be  given  here. 

Referring  to  the  visit  to  his  mother  and  his  inter- 
view with  her  upon  the  perplexing  question  of  polyg- 
amy, and  his  father's  relation  thereto.  President 
Smith,  in  his  autobiography,  thus  states  his  conclu- 
sions : 

*'  It  will  be  seen  that  in  view  of  her  departure  at  so 
early  a  time  after  the  statements  made  by  my  mother 
heretofore  recorded,  those  statements  may  be  re- 
garded as  her  last  testimony  upon  the  subjects  named. 
It  may  be  as  well,  then,  that  I  here  state  my  convic- 
tions regarding  the  vexing  question  of  polygamy. 

*'  I  believe  that  during  the  last  years  of  my  father's 
life  there  was  a  discussion  among  the  elders,  and  pos- 
sibly in  practice,  a  theory  like  the  following:  that 
persons  who  might  believe  that  there  was  a  sufficient 
degree  of  spiritual  affinity  between  them  as  married 
companions,  to  warrant  the  desire  to  perpetuate  that 
union  in  the  world  to  come  and  after  the  resurrection, 
could  go  before  some  high  priest  whom  they  might 
choose,  and  there  making  known  their  desire,  might 
be  married  for  eternity^  pledging  themselves  while  in 
the  flesh  unto  each  other  for  the  observance  of  the 
rights  of  companionship  in  the  spirit;  that  this  was 
called  spiritual  marriage,  and  upon  the  supposition 
that  what  was  sealed  by  this  priesthood,  before  which 
this  pledge  was  made  on  earth,  was  sealed  in  heaven, 
the  marriage  relation  then  entered  into  would  con- 
tinue in  eternity.  That  this  was  not  authorized  by 
command  of  God  or  rule  of  the  church ;  but  grew  out 

25 


386      THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

of  the  constant  discussion  had  among  the  elders ;  and 
that  after  a  time  it  resulted  in  the  wish  (father  to  the 
thought)  that  married  companionship  rendered  un- 
pleasant here  by  incompatibilities  of  different  sorts, 
might  be  cured  for  the  world  to  come,  by  securing 
through  this  means  a  congenial  companion  in  the 
spirit ;  that  there  was  but  brief  hesitancy  between  the 
wish  and  an  attempt  to  put  it  into  form  and  practice. 
That  once  started, the  idea  grew;  spiritual  affinities 
were  sought  after,  and  in  seeking  them  the  hitherto 
sacred  precincts  of  home  were  invaded;  less  and  less 
restraint  was  exercised;  the  lines  between  virtue  and 
license,  hitherto  sharply  drawn,  grew  more  and  more 
indistinct;  spiritual  companionship  if  sanctioned  by  a 
holy  priesthood,  to  confer  favors  and  pleasures  in  the 
world  to  come,  might  be  antedated  and  put  to  actual 
test  here — and  so  the  enjoyment  of  a  spiritual  com- 
panionship in  eternity  became  a  companionship  here ; 
a  wife  a  spiritual  wife,  if  congenial;  if  not,  one  that 
was  congenial  was  sought,  and  a  wife  in  fact  was  sup- 
plemented by  one  in  spirit,  which  in  easy  transition 
became  one  in  essential  earthly  relationship.  From 
this,  if  one,  why  not  two  or  more,  and  plural  mar- 
riage, or  plurality  of  wives,  was  the  growth.  That  so 
soon  as  the  prophet  discovered  that  this  must  inevi- 
tably be  the  result  of  the  marriage  for  eternity  be- 
tween married  companions,  which  for  the  time  was 
perhaps  looked  upon  as  a  harmless  enlargement  of  the 
priesthood  theory,  and  rather  intended  to  glorify 
them  in  doing  business  for  eternity  and  the  heavens, 
he  set  about  to  correct  it.  But  the  evil  had,  unnoted 
by  him,  taken  root,  and  it  was  too  late.  What  had 
been  possibly  innocently  spiritual  became  fleshly,  sen- 
sual— devilish.     He  was  taken  away.     The  long  train 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM     387 

of  circumstances  burst  upon  the  people.  He  and 
Hyrum  placed  themselves  in  the  front  of  the  impend- 
ing storm  and  went  down  to  death.  That  which  in 
life  they  were  powerless  to  prevent  rapidly  took  the 
successive  forms  heretofore  stated,  and  polygamy, 
after  eight  years  of  further  fostering  in  secret,  rose 
in  terrible  malignity  to  essay  the  destruction  of  the 
church.  That  my  father  may  have  been  a  party  to 
the  first  step  in  this  strange  development,  I  am  per- 
haps prepared  to  admit,  though  the  evidence  con- 
necting him  with  it  is  vague  and  uncertain;  but  that 
he  was  in  any  otherwise  responsible  for  plural  mar- 
riage, plurality  of  wives,  or  polygamy,  I  do  not  know, 
nor  are  the  evidences  so  far  produced  to  me  con- 
chisive  to  force  my  belief."  (TuUidge's  History, 
pages  798,  799  and  800.) 

In  justice  to  President  Smith  I  wish  to  state  in  this 
connection,  that  at  the  time  the  above  was  written 
(1880)  all  the  facts  developed  in  the  Littlefield- Smith 
correspondence  (1886)  were  perhaps  not  in  his  pos- 
session; but  as  eleven  years  have  since  elapsed,  and 
these  opinions  have  never  been  revised,  it  is  quite 
fair  to  presume  that  they  reflect  the  present  views 
and  convictions  of  the  Prophet  of  the  Eeorganized 
Church,  and  as  such  they  are  here  submitted. 

In  all  Mormon  literature  I  have  never  met  with  a 
statement  by  any  writer  where  the  probable  manner 
in  which  polygamy  was  conceived,  and  the  processes 
of  its  development  are  presented  with  greater  clear- 
ness and  force  than  is  the  above  from  the  pen  of 
President  Smith.  His  view  as  to  the  manner  in  which 
the  system  was  evolved  is  in  perfect  harmony  with 
the  facts  as  they  are  given  in  the  preceding  chapters 
relative  to  this  subject;  but  the  manner  in  which  the 


388       TEE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

system  originated  is  of  far  less  importance  to  Mor- 
monism  than  is  the  question  relating  to  the  authority 
upon  which  it  is  based. 

The  conclusions  reached  by  the  writer  are  widely 
different  from  those  stated  by  Mr.  Smith  in  the  clos- 
ing paragraph  of  the  statement  above  quoted.  He 
seems  to  think  the  evidence  quite  insufficient  to  force 
the  conviction  that  his  father  was  in  any  manner 
"responsible  for  plural  marriage,  plurality  of  wives, 
or  polygamy,"  while  the  writer's  mind  has  literally 
been  "  forced"  by  the  overwhelming  character  of  the 
evidence  presented  upon  this  point. 

SUMMARY. 

The  facts  as  we  glean  them  from  the  circumstances 
of  the  case,  and  the  testimony  of  credible  witnesses, 
may  be  stated  substantially  as  follows : 

1.  The  conduct  of  the  Mormon  leaders  at  a  time 
prior  to  August,  1835,  had  been  such  as  to  give  rise  to 
the  charge  of  "fornication  and  polygamy." 

2.  That  this  belief  on  the  part  of  those  not  con- 
nected with  the  church,  instead  of  diminishing,  was 
only  intensified  with  the  developments  of  the  passing 
years. 

3.  That  a  "secret  wife  system"  was  gradually 
developed  among  the  leaders,  which  came  to  light 
through  the  disclosures  of  General  John  C.  Bennett 
in  1842. 

4.  These  revelations  were  followed  by  others  of  a 
more  startling  character  early  in  1844,  in  strong 
charges  of  crime  made  by  William  Law,  of  the  "  First 
Presidency,"  and  Major-General  Wilson  Law,  of  the 
Nauvoo  Legion,  through  the  columns  of  the  Exposi- 
tor. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      389 

5.  That  from  1842  to  1844  polygamy  had  been 
preached  in  various  States  by  the  elders  of  the  church, 
thus  showing  it  to  be  general. 

6.  Efforts  were  made  by  Joseph  and  Hyrum  Smith 
to  suppress  the  facts  by  making  public  denials — 
through  the  press — that  such  things  were  taught  or 
practiced  by  the  leaders,  thus  seeking  to  evade  the 
charge  that  a  "secret  wife  system,"  or  polygamy, 
existed  in  Nauvoo. 

7.  That  in  order  to  seemingly  support  this  view, 
and  enforce  it  upon  the  public  mind,  several  of  these 
elders  were  "cut  off,"  or  threatened  with  expulsion, 
for  teaching  "  polygamy  and  other  false  and  corrupt 
doctrines." 

8.  That  at  the  very  time  these  notices  and  denials 
were  published  in  the  Times  and  Seasons,  by  the 
authority  of  Joseph  and  Hyrum  Smith,  they  were 
both  not  only  teaching  the  doctrine,  but  were  actually 
practicing  polygamy — Joseph  having  Jive  and  Hyrum 
tivo  wives,  as  now  appears  by  the  testimony  of  the 
women  themselves. 

y.  That  the  revelation  on  celestial  marriage  was 
presented  to  the  members  of  the  High  Council,  con- 
vened for  that  purpose  by  Joseph  Smith,  and  was 
read  by  Hyrum  Smith,  in  their  presence,  Aug.  12, 
1844. 

10.  A  copy  of  this  document  was  preserved  by 
Brigham  Young,  who  had  it  publicly  read  by  Orson 
Pratt  in  the  Tabernacle  at  Salt  Lake  City,  August, 
1852,  and  was  published  in  The  £)eseret  N'ews  in  Sep- 
tember of  the  same  year. 

These  are  the  facts  as  they  appear  from  the  records, 
and  as  they  are  proved  by  the  great  preponderance  of 
the  evidence  in  the  case.     What  importance  attaches 


390       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

to  these  facts?  and  how  will  they  affect  the  Mormon 
Church?  are  questions  worthy  the  consideration  of 
the  thoughtful  student  of  the  times. 

Of  one  thing  we  may  be  quite  sure,  and  that  is,  if 
Joseph  Smith  was  the  author  of  that  ''revelation" 
enjoining  polygamy,  it  at  once  brands  him  as  a  wicked 
and  unscrupulous  impostor,  and  wholly  unworthy  of 
the  respect  and  esteem  of  decent  people.  If  he  is 
the  author  of  such  an  abominable  document,  how  can 
any  sane  man  repose  the  slightest  confidence  in  any 
of  his  so-called  revelations? 

If  the  matters  and  things  set  forth  in  the  testimony 
of  these  witnesses  shall  be  esteemed  as  true,  then  it 
must  in  all  candor  be  admitted  that  Joseph  was  an 
unblushing  impostor,  and  as  a  consequence,  Mormon- 
ism  is  a  deception  and  a  fraud.  And  if  this  be  true, 
O,  then,  "  what  shall  the  harvest  be?  " 

With  the  consciousness  of  having  endeavored  to 
fairly  and  honestly  present  the  facts  as  I  have  been 
able  to  gather  them,  the  question  is  submitted  to  the 
reader,  and  we  leave  it  with  him  to  decide  as  to 
whether  Joseph  Smith  was  or  was  not  the  author  of 
Mormon  polygamy. 


CHAPTER  XXXVII. 

THE   GATHERING. 

The  gathering — A  new  Jerusalem  promised— Western  Missouri  the 
land  of  Zion — Independence  the  central  spot — Temple  to  be  built — 
Saints  begin  to  gather — Established  in  Zion — A  dark  cloud  arises 
— Driven  from  Jackson  County — Zion  in  possession  of  the  enemy 
— The  redemption  of  Zion — How  it  is  to  be  accomplished — A  para- 
ble— Zion's  camp — Baurak  Ale — The  Lord's  warriors — Start  for 
Zion — Meet  a  superior  force — A  narrow  escape — A  terrible  storm 
— A  new  revelation — Army  to  disband — Wait  for  a  little  season — 
Cholera  in  the  camp — Tried  as  Abraham— I  will  fight  your  bat- 
tles— Shall  find  grace  and  favor  in  the  eyes  of  the  people — Let  my 
army  become  very  strong— Far  West— The  Mormon  war— Resist 
the  militia — Several  killed — Exterminating  order  of  Gov.  Boggs — 
Joseph  and  the  leaders  arrested — Mormons  driven  from  the  State 
— The  whole  gathering  scheme  a  failure. 

The  fact  that  God  had  promised  to  gather  the 
tribes  of  scattered  Israel  and  restore  them  to  their 
own  lands  seems  to  have  been  the  germ  from  which 
sprang  the  gathering  mania,  so  prevalent  among  the 
Saints  of  every  class  and  name.  The  idea  of  gather- 
ing did  not  of  course  originate  with  the  common  peo- 
ple, but  like  every  other  doctrine  and  dogma  of  Mor- 
monism,  it  had  its  origin  in  the  brain  of  Joseph 
Smith.  The  earlier  views  of  the  prophet  on  this 
question  were  rather  dim  and  shadowy;  the  first  spe- 
cific reference  to  the  subject  being  in  September, 
1830,  as  follows  : 

"And  ye  [six  elders]  are  called  to  bring  to  pass  the 
gathering  of  mine  elect  [mentioned  in  par.  1],  for 
mine   elect   hear   my    voice,    and    harden    not    their 

(391) 


392       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

hearts;  wherefore  the  decree  hath  gone  forth  from 
the  Father  that  they  shall  be  gathered  into  one  place 
upon  the  face  of  this  land,  .  .  .  for  I  will  reveal 
myself  from  heaven  with  power  and  great  glory,  with 
all  the  hosts  thereof,  and  dwell  in  righteousness  with 
men  on  earth  a  thousand  years,  and  the  \Yicked  shall 
not  stand."  (Doc.  and  Gov.,  page  115). 

Thus  it  will  be  seen  that  the  first  idea  was  to  gather 
to  one  place,  and  thus  be  ready  to  receive  Christ  at 
his  appearing.  Three  months  later,  December,  1830, 
and  while  Sidney  Kigdon  was  assisting  the  prophet  in 
the  work  of  ''translating"  (!)  the  Old  and  New 
Testament  Scriptures,  there  was  a  slight  enlarge- 
ment upon  the  first  idea  of  the  gathering,  as  the  fol- 
lowing extract  shows: 

"And  righteousness  and  truth  will  I  cause  to  sweep 
the  earth  as  with  a  flood,  to  gather  out  mine  own 
elect  from  the  four  quarters  of  the  earth  unto  a  place 
luhich  I  shall  prepare;  a  holy  city,  that  my  people 
may  gird  up  their  loins,  and  be  looking  forth  for  the 
time  of  my  coming;  iov  there  shall  be  my  tabernacle, 
and  it  shall  he  called  Zion,  a  new  Jerusalem. '''  (Doc. 
and  Cov.,  page  133). 

Three  months  later,  in  March,  1831,  the  prophet 
has  further  illumination  upon  the  subject  of  the  gath- 
ering. Joseph  had  now  located  in  Kirtland,  C,  and 
P.  P.  Pratt,  Oliver  Cowdery,  Peter  Whitmer  and  a 
number  of  others,  were  doing  missionary  work  in  the 
far  west,  and  had  written  very  flattering  reports  of 
the  country,  especially  that  portion  of  Missouri  imme- 
mediately  surrounding  Independence,  the  county  seat 
of  Jackson  county.  These  historic  facts  may  serve 
to  throw  some  very  interesting  side-lights  upon  the 
following  "  revelation." 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      393 

*' Wherefore,  I  the  Lord  have  said,  gather  ye  out 
from  the  eastern  lands,  assemble  ye  yourselves  to- 
gether, ye  elders  of  my  church;  .  .  .  and  with  one 
heart  and  with  one  mind,  gather  up  your  riches  that 
ye  may  purchase  an  inheritance  which  shall  hereafter 
be  appointed  unto  you,  and  it  shall  be  called  the  New 
Jerusalem,  a  land  of  peace,  a  city  of  refuge,  a  place 
of  safety  for  the  saints  of  the  Most  High  God;  and 
the  glory  of  the  Lord  shall  be  there,  and  the  terror  of 
the  Lord  shall  be  there,  insomuch  that  the  wicked 
will  not  come  unto  it;  and  it  shall  be  called  Zion. 

"And  it  shall  come  to  pass,  among  the  wicked, 
that  every  man  that  will  not  take  up  his  sword  against 
his  neighbor,  must  needs  flee  unto  Zion  for  safety. 
And  there  shall  be  gathered  unto  it  out  of  eveiy  nation 
under  heaven;  and  it  shall  be  the  only  people  that 
shall  not  be  at  war  one  with  another.  And  it  shall 
be  said  among  the  wicked,  Let  us  not  go  up  to  battle 
against  Zion,  for  the  inhabitants  of  Zion  are  terrible, 
wherefore  we  cannot  stand."  (Doc.  and  Gov.,  pages 
155  and  156.) 

Just  how  much  truth  there  is  in  this  boastful  reve- 
lation will  appear  further  on,  but  this  shows  the  gen- 
eral trend  of  the  prophet's  mind.  A  "  New  Jerusu- 
lem  "  must  be  established  as  a  refuge,  or  a  "  place  of 
safety"  for  the  saints,  but  just  wher^e  the  "  city  of 
refuge  "  was  to  be  located,  the  prophet  was  not  yet 
ready  to  announce;  but  it  was  not  long  deferred,  how- 
ever, for  in  June,  just  three  months  from  the  date  of 
the  last  revelation  on  the  gathering  (it  seems  re- 
markable that  these  attacks  were  periodical — three 
months  apart),  Joseph,  the  next  day  after  the  first 
general  conference  at  Kirtland,  Ohio,  received  a 
"  revelation,"  commanding  him,  with  others,  to  go  to 


394     TEE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Independence,  Mo.,  where  also  the  next  conference 
was  to  be  held.  Following  is  what  the  Lord  is  repre- 
sented to  have  said  about  the  matter: 

"  Wherefore,  verily  I  say  unto  you,  let  my  servant 
Joseph  Smith,  Jr.,  and  Sidney  Rigdon,  take  their 
journey  as  soon  as  preparations  can  be  made  to  leave 
their  homes,  and  journey  to  the  land  of  Missouri. 
And  inasmuch  as  they  are  faithful  unto  me,  it  shall  be 
made  known  unto  them  .  .  .  the  land  of  your 
inheritances."     (Doc.  and  Gov.,  page  167.) 

Accordingly,  Joseph  and  Sidney,  in  company  with  a 
number  of  the  leading  men,  *'  took  their  journey,  and 
journeyed"  to  the  '*land  of  Missouri,"  where  they 
arrived  about  the  middle  of  July.  Delighted  with 
the  country,  and  encouraged  by  the  prospects  of  the 
future,  the  prophet  soon  received  the  following  ''  rev- 
elation:" 

*'  Hearken,  O  ye  elders  of  my  church,  saith  the 
Lord  your  God,  who  have  assembled  yourselves  to- 
gether-, according  to  my  commandments,  in  this  land, 
which  is  the  land  of  Missouri,  which  is  the  land 
which  I  have  appointed  and  consecrated  for  the  gath- 
ering of  my  saints:  wherefore  this  is  the  land  of 
promise,  and  the  place  for  the  city  of  Zion.  And 
thus  saith  the  Lord  your  God,  if  ye  will  receive  wis- 
dom here  is  wisdom.  Behold  the  place  which  is  now 
called  Independence,  is  the  center  place,  and  the  spot 
for  the  temple  is  lying  westward  upon  a  lot  which  is 
not  far  from  the  courthouse;  wherefore  it  is  wisdom 
that  the  land  should  be  purchased  by  the  saints;  and 
also  every  tract  lying  westward,  even  to  the  line  run- 
ning directly  between  Jew  and  Gentile.  And  every 
tract  bordering  by  the  prairies,  inasmuch  as  my  disci- 
ples are  enabled  to  buy  lands.    Behold  this  is  wisdom, 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      395 

that  they  may  obtain  it  for  an  everlasting  inherit- 
ance.''    (Doc.  and  Gov.,  page  174.) 

The  same  revelation  goes  on  to  appoint  Sidney  Gil- 
bert as  an  agent  to  buy  all  the  land  in  the  "  regions 
round  about,"  and  also  to  engage  in  the  mercantile 
business,  to  supply  goods  to  the  people,  *'and  thus 
prov^ide  for  my  saints."  By  the  same  revelation  a 
printer  was  appointed,  and  thus  was  "  my  servant 
William  W.  Phelps  planted  in  this  place,  and  estab- 
lished as  a  printer  unto  the  church." 

Manifesting  that  energy  and  push  which  have  ever 
characterized  Mormon  colonies,  they  were  soon  com- 
fortably located  in  the  land  of  Zion,  which  was  "  con- 
secrated and  dedicated  for  the  gathering  of  the 
saints."  The  temple  lot  was  dedicated  in  August, 
and  the  saints  were  looking  forward  in  great  hope, 
much  encouraged  by  this  ''  glimpse  of  the  future," 
as  the  prophet  expressed  it,  "  which  time  will  yet  un- 
fold to  the  satisfaction  of  all." 

The  Saints  soon  began  to  gather  from  the  eastern 
country  and  settle  upon  these  fertile  lands,  till  in  a 
short  time  their  numbers  were  swollen  to  hundreds  if 
not  to  thousands.  Zion  was  now  established,  and  the 
Saints  were  happy  in  the  thought  that  a  city  of  refuge 
had  been  provided  for  them — so  that,  when  "  the 
overflowing  scourge  "  should  pass  through  the  land, 
they  would  be  safe  from  all  harm — it  should  pass  over 
them  and  not  hurt  them. 

Time  passed,  and  the  Saints  continued  to  gather 
upon  "the  promised  land,"  settling  principally  in 
Jackson,  Clay,  Ray  and  other  adjacent  counties  in 
western  Missouri.  Their  hopes  were  bright  and  ex- 
pectant, their  prophet  having  assured  them  of  suc- 
cess.    A  dark  and  ominous  cloud  had  appeared  upon 


396       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

the  horizon,  which  was  destined  soon  to  eclipse  the 
rising  sun  of  their  expected  glory  and  cast  a  dark 
shadow  over  the  bright  spirit  of  their  dreams.  The 
rapid  influx  of  so  large  a  number  of  undesirable  cit- 
izens (undesirable,  perhaps,  because  of  their  pecu- 
liar religious  views,  and  the  "  pluck  and  plod  "  which 
bring  material  prosperity),  created,  on  the  part  of 
the  people  of  Missouri,  a  strong  feeling  of  opposition 
to  the  "  newscomers,"  which  soon  ripened  into  a 
thorough  hatred  of  everything  Mormon. 

Retaliation  was  the  inevitable  result  of  this  exhibi- 
tion of  envy  and  malice,  and  which,  in  its  turn,  only 
seemed  to  further  intensify  the  feeling  of  their  ene- 
mies, who  finally,  by  mob  force,  drove  every  Mormon 
from  Jackson  county  in  November,  1833,  and  later, 
under  the  "exterminating"  order  of  Governor  L. 
W.  Boggs,  they  were  in  a  body  expelled  from  the 
State. 

While  the  Mormons,  and  more  especially  the  lead- 
ers, were  doubtless  responsible  for  a  liberal  share  of 
these  troubles,  yet  for  this  flagrant  outrage  upon  the 
rights  and  liberties  of  free  American  citizens,  there 
cannot  be  offered  even  the  shadow  of  excuse.  The 
plea  that  the  Mormons  had  violated  the  laws  of  the 
State  cannot  be  offered  in  justification  of  so  grave  an 
offense  against  the  cause  of  humanity,  and  the  peace 
and  dignity  of  the  State  of  Missouri.  If  the  Mor- 
mons had  violated  the  laws  of  the  State,  as  their  ene- 
mies charged,  why  not  try  them  for  their  offenses, 
and  if  found  guilty,  punish  them  according  to  the 
provisions  of  the  law  they  are  charged  with  having 
violated?  To  say  they  could  not  be  convicted,  if 
guilty,  cannot  be  entered  as  a  plea  in  abatement  of 
the  offense ,  for  certainly  if  the  State  had  the  power 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      397 

to  expel  the  entire  Mormon  citizenship  from  the 
State,  it  must  have  possessed  the  power  to  enforce  its 
laws  against  the  individual  transgressor. 

It  matters  not  what  their  peculiarities,  or  how 
absurd  may  appear  the  tenets  of  their  religion,  they 
were  American  citizens,  amenable  to  the  laws  of  tne 
country,  and  as  such  should  have  been  protected  in 
their  rights  of  citizenship.  A  great  nation,  a  sover- 
eign State  and  a  large-minded,  liberty-loving  people 
can  well  afford  to  deal  justly,  even  with  "  Mormons. 
The  scenes  of  Independence  and  Carthage  can  never 
again  be  repeated  in  the  United  States,  and  well  for 
the  honor  of  a  great  nation  that  it  is  so. 

The  thoughtful  reader  will  have  observed  that  the 
plans  of  the   prophet   had  been  frustrated,  and  the 
dream  of  his  fancy  shattered.     Something  must  be 
done  to  redeem  Zion  from  the  grasp  and  dommion  ot 
the  enemy.     The  city  of  refuge  must  be  built,  and  a 
"  place  of  safety  "  prepared  for  the  Saints.    Soon  the, 
time  should  come  when  a  desolating  scourge  should 
be  poured  out  upon  the  inhabitants  of  the  land;  earth- 
quake, famine  and  pestilence  were  to  waste  the  in- 
habitants of  the  earth,  and  every  nation  should  be  at 
war   with   another.     The   Saints  alone   should  be  at 
peace,  and   every   man  who  would   not  take  up   the 
sword  against  his  neighbor  would  "flee  to  Zion  for 
safety."     This  beautiful  dream  of  the  Saints  had  van- 
ished, and  their   hopes  were   shattered.     Something 
must  be  done  to  avert  the  calamity  and  save  the  fail- 
ing faith  of  the  people. 

The  prophet,  equal  to  the  emergency,  soon  hnds  a 
way  out  of  the  difficulty— Z/o^i  must  be  redeemed. 
Another  "revelation"  was  now  in  order,  and  it  was 
not  long  delayed.     Only  a  few  weeks  after  the  Saints 


398       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

had  been  driven  from  Jackson  County  the  following 
revelation  was  received,  showing  the  reason  why  this 
affliction  was  permitted  to  come  upon  them: 

"  Yerily  I  say  unto  30U,  concerning  your  brethren 
w^ho  have  been  afflicted  and  persecuted  and  cast  out 
from  the  land  of  their  inheritance,  1,  the  Lord,  have 
suffered  the  affliction  to  come  upon  them,  wherewith 
they  have  been  afflicted  in  consequence  of  their  trans- 
gressions. .  .  .  Therefore  they  must  needs  be 
chastened  and  tried,  even  as  Abraham.  .  .  Verily 
I  say  unto  you,  notwithstanding  their  sins,  .  .  . 
I  will  not  utterly  cast  them  off;  and  in  the  day  of 
wrath  I  will  remember  mercy.  I  have  sworn,  and 
the  decree  hath  gone  forth  by  a  former  commandment 
which  I  have  given  unto  you,  that  I  would  let  fall  the 
sivord  of  mine  indignation  in  behalf  of  my  people;  and 
even  as  I  have  said  it  shall  come  to  pass. 
Therefore  let  your  hearts  be  comforted  concerning 
Zion,  for  all  flesh  is  in  mine  hands:  be  still  and  know 
that  I  am  God.  Zion  shall  not  be  moved  out  of  her 
place,  notwithstanding  her  children  are  scattered, 
they  that  remain  and  are  pure  in  heart  shall  return 
and  come  to  their  inheritances,  they  and  their  chil- 
dren, with  songs  of  everlasting  joy,  to  build  up  the 
waste  places  of  Zion.^'  (Doc.  and  Gov.,  pages  165, 
166.) 

Latter  Day  Saints  boast  of  the  literal  fulfillment  of 
Joseph  Smith's  prophecies,  and  point  with  confidence 
to  this  fact  as  one  of  the  strongest  proofs  of  the 
authenticity  of  his  prophetic  mission.  In  view  of 
this  I  wish  to  call  attention  to  three  distinct  promises 
in  the  above  which  utterly  failed  in  their  accomplish- 
ment, namely: 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      399 

1.  That  God  would  let  fall  his  sword  in  behalf  of 
the  Latter  Day  Saints. 

2.  That  although  they  had  been  driven  from  their 
lands  and  scattered,  they  should  '''■return  to  their  in- 
heritances.''^ 

3.  That  both  ''Hhey  and  their  children''^  should 
return  with  songs  of  joy  and  '•''build  up  the  waste  places 
of  Zionr 

Not  one  of  these  predictions  ever  came  to  pass, 
although  every  effort  was  put  forth  by  Joseph  Smith 
and  the  leaders  to  accomplish  the  work,  as  we  shall 
presently  see.  Zion  must  be  redeemed,  but  hoiv  was 
this  much  desired  end  to  be  accomplished?  Like  all 
other  great  questions  in  Mormonism,  this  was 
promptly  settled  by  "revelation."  Joseph  then  pro- 
ceeds to  solve  the  problem  by  means  of  a  parable. 
He  represents  the  Lord  as  saying: 

"And  now  I  show  unto  you  a  parable,  that  you 
may  know  my  will  concerning  the  redemption  of 
Zion.  A  certain  nobleman  had  a  spot  of  land,  very 
choice  [Jackson  County]  ;  and  he  said  unto  his  serv- 
ants. Go  ye  into  my  vineyard,  even  upon  this  very 
choice  piece  of  land,  and  plant  twelve  olive  trees; 
and  set  watchmen  round  about  them,  and  build  a 
tower,  that  one  may  overlook  the  land  round  about, 
.  .  .  that  mine  olive  trees  may  not  be  broken 
down  when  the  enemy  shall  come  to  spoil  and  take 
unto  them  the  fruit  of  my  vineyard.  Now  the  serv- 
ants of  the  nobleman  went  and  did  as  their  lord  com- 
manded them;  and  they  planted  the  olive  trees,  and 
built  a  hedge  round  about,  and  set  watchmen,  and 
began  to  build  a  tower."     (Doc.  and  Gov.,  page  267.) 

But  these  servants  did  not  complete  the  work  as- 
signed  them,   for   while   they   were   questioning  the 


400       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

methods  of  their  lord,  "the  enemy  came  by  night 
[just  as  the  mob  did  at  Independence]  and  broke 
down  the  hedge,  and  the  servants  of  the  nobleman 
arose  and  were  affrighted  and  fled  [just  as  the  Mor- 
mons did]  ;  and  the  enemy  destroyed  their  works  and 
broke  down  the  olive  trees."    (Ibid,  page  268.) 

Having  thus  lost  their  possessions,  how  were  these 
"  servants  "  to  get  them  back  again?  This  perplexing 
question  was  to  be  settled  in  the  following  business- 
like manner: 

'*  And  the  lord  of  the  vineyard  said  unto  one  of  his 
servants  [Joseph],  Go  and  gather  together  the  resi- 
due of  my  servants  [the  churches  in  the  East],  and 
take  all  the  strength  of  mine  house,  which  are  my 
warriors,  my  young  men,  and  they  that  are  of  middle 
age  also,  among  my  servants,  who  are  the  strength  of 
mine  house,  save  only  those  whom  I  have  appointed 
to  tarry;  and  go  ye  straightway  unto  the  land  of  my 
vineyard  [Jackson  County]  and  redeem  my  vineyard, 
for  it  is  mine,  1  have  bought  it  with  money.  There- 
fore get  ye  straightway  unto  my  land ;  break  doion  the 
walls  of  mine  enemies,  throw  down  their  tower,  and 
scatter  their  watchmen ;  and  inasmuch  as  they  gather 
together  against  you,  avenge  me  of  mine  enemies;  that 
by  and  by  I  may  come  with  the  residue  of  mine  house 
[the  remainder  of  the  church]  and  possess  the  land." 
(Ibid,  page  268.) 

This  arrangement  seems  to  have  met  with  general 
approval,  and  so  measures  were  at  once  inaugurated 
to  carry  out  the  plan  and  put  the  expedition  in 
motion.  No  sooner  was  it  discovered  by  this  astute 
"seer"  that  the  plan  suggested  by  the  parable  met 
with  the  approval  of  both  leaders  and  people  than 
another   *'  revelation  "    was  forthcoming   designating 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      401 

the  "servant"  of  the  parable  who  was  to  "gather 
together  the  residue  of  my  servants,"  to  go  up  and 
redeem  Zion. 

"Behold,  I  say  unto  you,  the  redemption  of  Zion 
must  needs  come  by  power;  therefore  I  will  raise  up 
unto  my  people  a  man  who  shall  lead  them  like  as 
Moses  led  the  childi^en  of  Israel^  for  jq  are  the  children 
of  Israel  and  of  the  seed  of  Abraham;  and  ye  must 
needs  be  led  out  of  bondage  by  power,  and  with  a 
stretched  out  arm.     .     .     . 

"Verily,  verily  I  say  unto  you,  that  my  servant 
Baurak  Ale  [Joseph  Smith]  is  the  man  to  whom  I 
likened  the  servant  to  whom  the  lord  of  the  vineyard 
spoke  in  the  parable  which  I  have  given  you. 

"Therefore  let  my  servant  Baurak  Ale  say  unto  the 
strength  of  my  house,  my  middle  aged,  gather  your- 
selves together  unto  the  land  of  Zion;  .  .  .  and 
inasmuch  as  mine  enemies  come  against  you  to  drive 
you  from  my  goodly  land,  .  ,  ,  ye  shall  curse  them  ; 
and  whomsoever  ye  curse  1  will  curse;  and  ye  shall 
avenge  me  of  mine  enemies;  and  my  presence  shall  be 
with  you,  even  in  avenging  me  of  mine  enemies,  unto 
the  third  and  fourth  generation  of  them  that  hate 
me."    (Ibid,  page  277.) 

It  will  be  very  interesting  to  note  in  what  a  signal 
manner  the  latter  day  "  Moses,"  "  my  servant  Baurak 
Ale,"  failed  m  every  essential  particular.  Not  a 
promise  made  in  any  of  these  "  revelations  "  concern- 
ing the  redemption  of  Zion  has  ever  had  even  the 
semblance  of  fulfillment,  as  we  shall  see. 

This  same  revelation  from  which  the  above  is 
quoted  contains  another  promise  which  utterly  failed. 
It  is  this  : 

"But  verily  I  say  unto  you,  that  I  have  decreed  a 

26 


402       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

decree  which  my  people  shall  realize,  inasmuch  as 
they  hearken  from  this  very  hour  unto  the  counsel 
which  I,  the  Lord  their  God,  shall  give  unto  them. 
Behold  they  shall,  for  I  have  decreed  it,  begin  to 
prevail  against  mine  enemies  fro7n  this  very  hour, 
.  .  .  and  they  shall  never  cease  to  prevail  until  the 
kingdoms  of  the  world  [the  United  States  with  the 
rest]  are  subdued  under  my  feet. 

*'But  verily  I  say  unto  you,  /  have  decreed  that 
your  brethren,  which  have  been  scattered,  s7^aZ?  return 
to  the  land  of  their  inheritances  and  build  up  the 
waste  places  of  Zion,  ...  no  more  to  be  thrown 
down."    (Ibid,  page  276.) 

That  they  "hearkened"  unto  the  counsel  of  "my 
servant  Baurak  Ale,"  all  subsequent  Mormon  history 
abundantly  attests.  Sidney  Rigdon,  Parley  P.  Pratt, 
Lyman  Wright  and  others,  were  commanded  to  go 
into  the  "eastern  countries" — meaning  the  eastern 
States — and  gather  up  companies  to  go  and  redeem 
Zion.  They  were  to  continue  till  they  had  secured 
"y^ve  hundred,''''  if  possible,  and  if  not,  then  three 
hundred;  "and  if  ye  cannot  obtain  three  hundred, 
seek  diligently  that  peradventure  ye  may  obtain  one 
hundred.  But  verily  I  say  unto  you,  a  commandment 
I  give  unto  you,  that  ye  shall  not  go  up  into  the  land 
of  Zion  until  you  have  obtained  one  hundred  of  the 
strength  of  my  house.  .  .  .  Pray  earnestly  that 
my  servant  Baurak  Ale  may  go  with  you  and  preside 
in  the  midst  of  my  people."  (Ibid,  page  278.) 

The  officers  sent  out  soon  raised  two  hundred  choice 
men — twice  the  number  which  was  necessary  to  assure 
their  success  under  the  provisions  of  this  revelation, 
as  may  be  seen  from  the  following: 

"Parley  P.  Pratt,  on  this  subject  writes  as  follows: 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      403 

*'  'It  was  now  the  first  of  May,  1834,  and  our  mis- 
sion had  resulted  in  the  assembling  of  about  livo  hun- 
dred men  at  Kirtland,  with  teams,  baggage,  provis- 
ions, arms,  etc.,  for  a  march  of  one  thousand  miles, 
to  carry  some  supplies  to  the  afflicted  and  persecuted 
Saints  in  Missouri,  and  to  reinforce  and  strengthen 
them.  .  .  .  This  little  army  was  led  by  President 
Joseph  Smith  [Baurah  Ale]  in  person.  It  com- 
menced its  march  about  the  first  of  May.'  "  (Smith's 
History,  vol.  1,  page  456). 

Concerning  the  preparations  for  this  expedition  we 
also  have  the  following: 

''Joseph  continues: 

"  'May  5.  Having  gathered  and  prepared  clothing 
and  other  necessaries  to  carry  to  our  brethren  and 
sisters  who  had  been  robbed  and  plundered  of  nearly 
all  their  effects;  and  having  provided  for  ourselves 
horses  and  wagons,  and  Jirearms,  and  all  sorts  of 
munitions  of  war  of  the  most  portable  kind  for  self- 
defense,  as  our  enemies  were  thick  on  every  hand,  I 
started  with  the  remainder  of  the  company,  from 
Kirtland,  for  Missouri.'  "  (Ibid,  page  454.) 

Thus  we  see  the  people  were  obedient  to  the  coun- 
sel which  had  been  given,  and  according  to  the  terms 
of  the  revelation,  were  entitled  to  success.  This 
army,  a  list  of  whose  names  appears  in  Smith's  His- 
tory, Vol.  1,  page  462-464,  is  known  in  Mormon  his- 
tory as  "  Zion's  Camp." 

The  army  continued  its  march  (on  foot)  till  they 
reached  the  western  part  of  the  State  of  Missouri, 
about  the  middle  of  June.  As  we  might  naturally 
expect,  a  body  of  over  two  hundred  armed  men  from 
another  State  marching  to  a  given  point  for  the 
avowed  purpose  of  reinstating,  by  force  of   arms  if 


404        THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

necessary,  their  friends  who  had  been  expelled  from 
their  homes  in  Jackson  County,  created  great  excite- 
ment among  the  inhabitants  of  the  State,  and  finally 
resulted  in  armed  opposition  to  their  further  prog- 
ress. On  the  evening  of  June  19th  Joseph's  army 
"encamped  on  an  elevated  piece  of  ground  between 
two  brances  of  Fishing  River."  Concerning  what 
occurred  here,  "my  servant,  Baurak  Ale,"  has  this 
to  say: 

"As  we  halted  and  were  making  preparations  for 
the  night,  five  men  armed  with  guns  rode  into  our 
camp  and  told  us  we  should  see  hell  before  morning, 
and  their  accompanying  oaths  partook  of  all  the 
malice  of  demons.  They  told  us  that  sixty  men  were 
coming  from  Richmond,  Ray  County,  and  sevent}^ 
more  from  Clay  County,  sworn  to  our  utter  destruc- 
tion."   (Ibid,  page  464.) 

Some  two  hundred  others  were  ready  to  leave  Jack- 
son County  to  join  with  these  to  prevent  the  further 
progress  of  Joseph's  army.  The  Clay  and  Ray 
County  contingents  were  just  on  the  west  bank  of  the 
river  awaiting  reinforcement  from  Jackson  County, 
expecting,  it  would  seem,  to  make  an  attack  on  Zion's 
Camp  either  that  night  or  early  the  next  morning: 
and,  according  to  the  Mormon  account  of  the  affair, 
commenced  a  "cannonading"  while  the  sun  was  yet 
"one  hour  high."    (Page  465.) 

Just  about  sunset,  however,  a  terrific  hailstorm 
arose  and  beat  upon  both  parties  in  a  frightful  man- 
ner. The  rainfall  was  unprecedented;  and  the  next 
morning  the  stream  was  impassable  for  either  army. 
With  everything  drenched,  and  water-soaked  ammuni- 
tion, the  would-be  combatants  could  do  nothing  more 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      405 

than  hurl  epithets  and  vile  imprecations  at  the  enemy 
from  the  opposite  bank  of  the  swollen  river. 

The  storm  was  by  the  Mormons  regarded  as  a  provi- 
dential interposition,  while  the  Missourians  looked 
upon  it  as  a  very  unfortunate  affair,  as  it  prevented 
them  from  carrying  out  their  purpose  to  "kill  Joe 
Smith  and  his  army."  Thus  far  -  Zion's  Camp  had 
acted  in  good  faith;  and  believing,  as  they  did,  that 
the  Lord  had  "  decreed  a  decree  "  to  the  effect  that 
they  were  to  "  break  down  the  tower,  and  scatter  the 
watchmen"  of  the  enemy,  and  restore  their  afflicted 
brethren  to  their  "  inheritances  in  Zion,"  they  did  not 
for  cue  moment  doubt  that  it  would  be  accomplished. 
But  -  my  servant  Baurak  Ale"  knew  that  the  hope 
was  vain.  He  had  not  dreamed  of  meeting  such 
resistance  as  that  which  lay  just  across  the  river 

Prompted  by  the  soundness  of  the  old  proverb  that 
-  discretion  is  the  better  part  of  valor,"  the  prophet 
concluded  it  would  not  do  to  undertake  to  enforce  his 
measures  against  such  odds.  Besides  this,  he  had 
sent  a  delegation  to  request  the  Governor,  Daniel 
Dunklin,  to  furnish  him  a  "  sufficient  military  force,' 
to  ''  reinstate  the  exiles  and  protect  them  in  the  pos- 
session of  their  homes  in  Jackson  County."  But 
this  the  Governor  refused  to  do.  (See  Smith's  His- 
tory, Vol.  1,  pages  471,  472.) 

Knowing  it  would  be  madness  to  attempt  to  reach 
Independence  under  such  circumstances,  the  "  seer  " 
was  not  long  in  devising  another  means  of  escape 
from  the  difficulty  in  which  his  audacity  had  placed 
him.  The  next  morning  after  the  storm  the  ''  camp 
moved  to  a  little  prairie  some  five  miles  distant,  to  a 
more  -  secure  place,  where  they  could  defend  them- 
selves from  the  rage  of  their  enemies." 


406       THE  DOCTEiyES  AXD  DOGMAS  OF  MOBMONISM 

Something  must  be  done;  the  enemy  was  upon 
them,  and  the  Lord  had  not  appeared  to  defend  them. 
The  **  Moses,"  who  was  to  redeem  modern  Israel 
from  bondage,  unlike  his  great  predecessor,  was 
about  to  be  vanquished,  and  "  Israel  "  was  already  on 
the  retreat.  A  happy  thought  occurred  to  "  Baurak 
Ale."  He  would  give  the  people  of  Israel  another 
revelation  explaining  a  matter  concerning  which  they 
never  before  had  received  an  intimation,  namely,  that 
all  this  sacrifice  of  time,  money  and  life — for  many  of 
them  died — was  only  a  trial  of  their  faith, — that  the 
Lord  had  never  intended  to  redeem  Zion  by  means  of 
this  expedition.  The  following  extracts  from  a  docu- 
ment known  as  the  "Fishing  River  revelation,"  will 
serve  to  show  the  extreme  lengths  to  which  deception 
and  fraud  may  drive  the  unscrupuluous.  Here  is  the 
manner  in  which  the  prophet  meets  the  present  diffi- 
culty : 

*' Verily  I  say  unto  you,  who  have  assembled  your- 
selves together  that  you  may  learn  my  will  concerning 
the  redemption  of  mine  afflicted  people.  Behold,  I 
say  unto  you,  were  it  not  for  the  transgressions  of  my 
people,  speaking  concerning  the  church,  and  not  in- 
dividuals, they  might  have  been  redeemed  even  now; 
but,  behold,  they  have  not  learned  to  be  obedient  to 
the  things  which  I  have  required  at  their  hands." 

Then  complaint  is  made  that  they  were  ''  not  united 
according  to  the  union  required  by  the  law  of  the 
celestial  kingdom," — and  that  they  did  not  **  impart 
of  their  substance,  as  becometh  saints;"  and  that 
they  must  *' learn  obedience,  if  it  must  needs  be  by 
the  things  which  they  suffer."  But  Joseph  was  very 
particular  to  inform  them  that  he  did  not  speak 
'*  concerning   those   who   are   appointed   to  lead  my 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      407 

people,  who  are  th.Q  first  elders  of  my  churcJi.'"  O,  no! 
not  these;  it  was  upon  the  common  people  who  would 
not  give  their  hard-earned  dollars  to  the  leaders,  that 
the  blame  of  this  inglorious  failure  must  now  rest. 
Shame ! 

*'  Therefore,  in  consequence  of  the  transgression  of 
my  people,  it  is  expedient  in  me  that  mine  elders 
should  wait  for  a  little  season  for  the  redemption  of 
Zion." 

Can  any  man  of  common  sense  be  made  to  believe 
that  an  all-wise  God  did  not  understand  the  frame  of 
mind  that  existed  in  these  people  at  the  time  this 
expedition  started  from  Ohio,  only  a  month  before, 
just  as  well  as  he  did  after  this  defeat  of  Joseph 
Smith's  plan?  It  seems  incredible  that  men  of  or- 
dinary intelligence  could  be  so  blind.  And  3^et  such 
was  the  strength  of  this  delusion  that  men  of  fair, 
yes,  of  even  more  than  ordinary  intellectual  powers, 
were  made  to  roll  the  deception  under  the  tongue  as 
a  sweet  morsel.     It  is  simply  astonishing.     Again: 

"  For  behold,  I  do  not  require  at  their  hands  to 
fight  the  battles  of  Zion." 

And  yet  had  not  they  been  commanded  to  do  the 
very  thing  that  they  are  now  informed  they  are  not 
required  to  do?  Had  not  the  "  strength  of  mine 
house  " — the  young  and  strong,  "  my  warriors,^'  been 
armed  and  equipped,  only  a  few  weeks  before, /or  that 
very  purpose?  Had  not  these  same  confiding  "war- 
riors" been  assured  by  a  former  "revelation"  that 
God  would  go  before  them,  just  as  he  had  gone 
before  the  Israelites,  in  order  to  assure  their  success? 
Had  not  the  decree  previously  gone  forth  that  Zion 
should  be  redeemed  with  power^  and  with  an  out- 
stretched arm  under  the  leadership  of  their  Moses? 


408       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

And  yet  when  'the  trj'ing  moment  came,  when  this 
modern  Moses  should  have  stretched  forth  his  arm 
for  the  deliverance  of  the  oppressed  of  his  people,  he 
slinks  away  behind  the  wicked  subterfuge  of  another 
so-called  revelation,  and  lays  the  blame  of  his 
ignominious  failure  upon  a  people  who  were  in  no 
way  responsible  for  his  folly.  The  blasphemous 
document  thus  continues: 

"  For  as  I  said  in  a  former  commandment,  even  so 
I  will  fulfill,  I  will  -fight  your  battles.^' 

Never,  in  all  the  history  of  Mormonism,  was  there 
a  better  opportunity  offered  for  this  boastful  god  of 
the  Saints  to  fight  their  battles  than  this  very  occasion 
afforded.  Why,  instead  of  a  scourge  of  cholera  being 
poured  out  upon  the  camp  of  Zion,  did  it  not  fall 
upon  these  ungodly  Gentiles,  who,  according  to  their 
version  of  the  affair,  had  hot  only  robbed  and  plun- 
dered their  innocent  brethren,  but  were  now  stand- 
ing with  drawn  swords  ready  to  slay  the  prophet  and 
devour  the  "  residue  of  his  people?"  Why  wait  for  a 
little  season  before  executing  his  wrath  upon  these 
"mine  enemies?  "  O,  consistency,  thou  art  indeed  a 
jewel ! 

**  Behold,  the  destroyer  have  I  sent  forth  to  destroy 
and  lay  waste  mine  enemies." 

When  was  this  destroyer  sent  forth  among  these 
enemies?  Wliere  did  he  operate?  And  whom  did 
he  destroy?  Will  some  wise  men  among  the  Saints 
answer  these  pertinent  questions?  I  have  studied 
closely  every  phase  of  Mormon  history  as  it  relates  to 
the  difficulties  both  in  Missouri  and  Illinois,  and  I 
have  never  yet  been  able  to  find  a  single  footprint  of 
the  fell  monster.  He  has  never  yet  appeared,  and  it 
is  now  too  late  in  the  day  for  his  appearance,  and  the 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISAf     409 

statement   is   thus  shown  to  be   irredeemably   false. 

*'  And  not  many  years  hence  they  shall  not  be  left 
to  pollute  mine  heritage,  and  to  blaspheme  my  name 
upon  the  lands  which  I  have  consecrated  for  the 
gathering  together  of  my  Saints." 

Sixty-three  years  have  passed — almost  the  full 
number  allotted  to  man — and  yet  Zion  is  not  redeem- 
ed; these  ** enemies"  still  "pollute"  the  lands,  and 
still  the  Saints  are  waiting.  With  all  these  facts 
staring  them  in  the  face,  how  can  any  intelligent 
Latter  Day  Saint  look  forward  to  the  time  when  Zion 
shall  be  redeemed,  with  even  the  shadow  of  reason 
upon  which  to  rest  his  hope?  Instead  of  the  inhabit- 
ants of  Missouri  having  been  laid  waste  by  the  destroy- 
er, instead  of  there  being  not  one  left  to  pollute  the 
land  of  Zion,  the  lands  are  all  occupied,  great  cities, 
whose  population  is  numbered  by  the  scores  of  thou- 
sands, have  sprung  up  all  over  the  country,  and 
where  there  was  one  man  then  there  are  a  hundred 
now.  Such  are  Joseph  Smith's  prophecies  and  their 
fulfillment,  and  such  the  foundation  upon  which  the 
hope  of  the  Saints  must  forever  rest,  so  far,  at  least, 
as  the  "  redemption  of  Zion"  is  concerned.  But  to 
jDroceed : 

*'  Behold,  I  have  commanded  my  servant  Baurak 
Ale  to  say  unto  the  strength  of  my  house,  even  my 
ivarriors,  my  young  men  and  middle-aged,  to  gather 
together  for  the  redemption  of  my  people,  and  throw 
down  the  towers  of  mine  enemies,  and  scatter  their 
watchmen;  but  the  strength  of  mine  house  have  not 
hearkened  unto  my  words ;  but  inasmuch  as  there  are 
those  who  have  hearkened  unto  my  words,  I  have  pre- 
pared a  blessing  and  an  endoivment  for  them,  if  they 
continue  faithful.     I  have  heard  their  prayers,  and 


410       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

will  accept  their  offering;  and  it  is  expedient  in  me 
that  they  should  be  brought  thus  far,  for'  a  trial  of 
their  faith.''' 

What  a  weak,  pitiable  excuse !  What  a  shameless 
subterfuge !  And  j'et  it  seems  to  have  satisfied  the 
majority  of  these  warrior  dupes — yes,  diqoes;  and  I 
use  the  word  advisedly,  and  after  much  careful  consid- 
eration of  all  the  facts — for  they  followed  the  "coun- 
sel" of  "  my  servant  Joseph  "  to  the  very  letter. 

Those  who  had  no  families  were  required  to  re- 
main, while  those  who  had  left  their  families  in  the 
East  were  to  "tarry  for  a  season,"  subject  to  the 
counsel  of  their  leader.  Following  these  instructions 
the  camp  of  Zion  was  in  a  short  time  disbanded.  The 
jDrophet,  however,  did  not  wish  the  impression  to 
prevail,  neither  with  the  warriors  nor  the  "  residue  of 
mine  house,"  that  the  expedition  had  failed,  or  that 
the  determination  to  redeem  Zion  had  been  abandon- 
ed; and  so  the  "revelation"  carefully  provides  for 
this  contingency  as  follows : 

"Talk  not  of  judgment,  neither  boast  of  faith,  nor 
of  mighty  works  [the  very  things  that  rendered  the 
Mormons  odious  to  the  people]  ;  but  carefully  gather 
together  as  much  in  one  region  as  can  be  consistently 
with  the  feelings  of  the  people:  and  behold,  I  will 
give  you  favor  and  grace  in  their  eyes,  that  you  may 
rest  in  peace  and  safety,  while  you  are  saying  unto  the 
people,  execute  judgment  and  justice  for  us  according 
to  law,  and  redress  us  of  our  wrongs." 

Thus  what  they  failed  to  accomplish  by  force  they 
were  now  to  endeavor  to  bring  to  pass  by  stealth.  I 
wish  in  this  connection  to  call  attention  to  two  prom- 
ises in  the  above  extract  which  utterly  and  irredeema- 
bly failed : 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      411 

1.  The  Saints  were  to  find  "  grace  and  favor  "  in 
the  eyes  of  the  people,  and, 

2.  They  were  to  "rest  in  peace  and  safety  "  while 
they  were  asking  for  redress. 

How  faithfully  the  god  of  the  Saints  fulfilled  these 
promises  will  appear  as  we  proceed.  The  revelation 
continues: 

"Now,  behold,  I  say  unto  you,  my  friends,  in  this 
way  you  may  find  favor  in  the  eyes  of  the  people, 
until  the  army  of  Israel  becomes  very  great." 

Yes,  that  was  the  idea;  they  were  to  "lift  up  an 
ensign  of  peace,  .  .  .  and  make  proposals  of 
peace,"  and  thus  secure  the  good  will  of  the  people. 
In  the  meantime  God  was  to  "  soften  the  hearts  of 
the  people,"  as  he  had  softened  Pharaoh's  heart, 
"until  my  servant  Baurak  Ale  and  Baneemy  [Sidney 
Rigdon]  whom  I  have  appointed,  shall  have  time  to 
gather  up  the  strength  of  mine  house;  .  .  .  and 
after  these  lands  are  purchased  I  will  hold  the  armies 
of  Israel  guiltless  in  taking  possession  of  their  lands, 
.  .  .  and  of  throwing  down  the  towers  of  mine 
enemies  that  may  be  upon  them,  and  scattering  their 
watchmen,  and  avenging  me  of  mine  enemies  to  the 
third  and  fourth  generation  of  them  that  hate  me. 
But  firstly,  let  my  army  become  very  great." 

This  self-appointed  Moses  had  discovered  that  his 
army  of  "warriors  "  were  wholly  unequal  to  the  task 
they  had  undertaken  to  perform,  and  therefore  coun- 
seled that  they  quietly  disperse  and  settle  in  "  the 
regions  round  about,"  and  wait  till  Joseph  and  Sidne}^ 
could  return  and  gather  up  a  sufficient  reinforcement, 
and  ^Aen  they  would  "throw  down  their  towers  and 
scatter  their  watchmen,"  and  in  this  manner  Zion 
should  be  redeemed  from  possession  and  control  of 


412       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

the  enemy.  But  all  this  was  but  a  cunning  devise  of 
the  prophet  to  extricate  himself  from  the  difficulties 
in  which  his  rash  act  had  involved  him. 

While  '*  Baurak  Ale  and  Baneemy"  were  gathering 
up  the  "  strength  of  mine  house,"  all  the  lands  in 
Jackson  County  were  to  be  purchased;  and  soon  after 
the  promised  endowment  which  was  to  take  place  in 
the  Kirtland  temple,  they  should  have  power  '*to 
accomplish  all  things  pertaining  to  Zion."  This  reve- 
lation concludes  as  follows: 

''And  all  things  shall  work  together  for  your  good; 
therefore  be  faithful,  and  behold,  and  lo,  I  am  with 
you  even  to  the  end.  Even  so.  Amen."  (See  Doc. 
andCov.,  pages  285-288.) 

It  will  be  borne  in  mind  that  the  Lord  is  represent- 
ed in  this  revelation  as  having  brought  these  people 
thus  far  "  for  a  trial  of  their  faith,"  and  that  he  had 
"accepted  their  offering,"  and  would  therefore  be 
with  them  "even  to  the  end."  As  to  how  well  this 
promise  was  kept,  and  in  what  a  satisfactory  (?) 
manner  the  god  of  Joseph  was  with  these  poor  de- 
luded people,  I  shall  permit  the  prophet  himself  to 
relate.  The  ink  was  scarcely  dry  upon  the  paper 
containing  these  blasphemous  promises  and  declara- 
tions till  cholera  broke  out  among  them  in  a  virulent 
form.     Concerning  this  matter  Joseph  says: 

"About  this  time  Brothers  Thayer  and  Hayes  were 
attacked  with  cholera,  and  Brother  Hancock  was 
taken  during  the  storm.  I  called  the  camp  together 
and  told  them  that  in  consequence  of  the  disobedi- 
ence of  some  who  had  been  unwilling  to  listen  to  nuj 
loords^  but  had  rebelled,  God  had  decreed  that  sick- 
ness should  come  upon  them,  and  that  they  should  die 
like  sheep  ivith  the  rot;  that  I  was  sorry,  but  could  not 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      413 

help  it."     (Smith's  History,  Vol.  1,  page  246,  247.) 

They  removed  a  short  distance  to  fresh  quarters, 
but  still  the  dread  disease  continued.  Joseph  further 
says  : 

*'June  24.  This  night  the  cholera  burst  forth 
among  us,  and  about  midnight  it  was  manifest  in  its 
worst  form.  Our  ears  were  saluted  with  cries  and 
moanings  and  lamentations  on  every  hand;  even 
those  on  guard  fell  to  the  earth  with  their  guns  in 
their  hands,  so  sudden  and  powerful  was  the  attack 
of  this  terrible  disease.  At  the  commencement  I 
attempted  to  lay  on  hands  for  their  recovery,  but  I 
quickly  learned  by  painful  experience  that  when  the 
great  Jehovah  decrees  destruction  upon  a  people, 
makes  known  his  determination,  man  must  not 
attempt  to  stay  his  hand.  The  moment  I  attempted 
to  rebuke  the  disease,  that  moment  I  was  attacked; 
and  had  I  not  desisted,  I  must  have  saved  the  life  of 
my  brother  by  the  sacrifice  of  my  own,  for  when  I 
i^ehuhed  the  disease  it  left  him  and  seized  me." 
(Smith's  liistory.  Vol.  1,  page  479.) 

Please  stick  a  peg  here,  as  we  shall  advert  to  this  a 
little  further  on. 

How  utterly  absurd  is  all  this!  and  how  completely 
incompatible  with  the  promise  of  the  revelation  given 
them  only  forty-eight  hours  before.  God  was  to  be 
with  them  to  the  end;  but  instead  of  this  they  were 
now  dying  "  like  sheep  with  the  rot,"  and  all,  for- 
sooth, because  some  of  them  seemed  unwilling  to  bow 
to  the  mandates  of  this  autocrat. 

"When  the  cholera  made  its  appearance,"  con- 
tinues Joseph,  "Elder  John  S.  Carter  was  the  first 
man  who  stepped  forward  to  rebuke  it,  and  upon  this- 


414       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

was  instantly  seized  and  became  the  first  victim  in  the 
camp."  (Ibid,  page  480.) 

The  impression  is  sought  to  .be  made  that  God  had 
sent  this  terrible  scourge  upon  the  "  camp  "  for  dis- 
obedience to  the  words  of  their  Moses.  Joseph 
Smith,  the  autocrat,  never  lost  an  opportunity  to  im- 
press the  thought  upon  the  minds  of  his  dupes  that 
he  was  the  chief  Mogul  of  Mormonism,  and  that  his 
word  was  supreme. 

The  next  morning  after  the  cholera  appeared,  the 
"  camp  "  was  divided  into  small  bands,  in  the  hope  to 
thus  stay  the  ravages  of  the  "  destroyer,"  but  it  con- 
tinued unabated  for  four  days,  during  which  time 
there  were  sixty-eight  cases  and  fourteen  deaths. 

The  careful  reader  will  doubtless  have  observed 
that  neither  the  prophet  nor  any  of  his  followers 
possessed  the  power  to  "rebuke"  the  disease, 
although  they  several  times  attempted  to  do  so. 
Joseph  assured  them  that  it  was  the  hand  of  God 
upon  them,  and  that  no  earthly  power  could  stay  it; 
but  one  of  his  apostles,  Heber  C.  Kimball,  in  relating 
the  facts  as  they  came  within  his  experience,  says: 

"  From  that  time  the  destroyer  ceased,  having 
afflicted  us  about  four  days.  Sixty-eight  were  taken 
with  the  disease,  of  which  number  fourteen  died,  the 
remainder  recovering,  as  we  found  out  an  effectual 
remedy  for  the  disease^  which  was,  by  dipping  the  per- 
son afflicted  into  cold  water,  or  pouring  it  on  him, 
which  had  the  desired  effect  of  stopping  the  purging, 
vomiting  and  cramping.  Some  of  the  brethren  when 
they  were  seized  with  the  disease  and  began  to  cramp 
and  purge,  the  fever  raging  upon  them,  desired  to  be 
put  into  cold  water,  and  some  stripped  and  plunged 
themselves   into  the  stream  and  obtained  immediate 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      415 

relief.  This  led  us  to  try  the  experiment  on  others, 
and  in  every  case  it  proved  highly  beneficial  and 
effectual  where  it  was  taken  in  season."  (Smith's  His- 
tory, Vol.  1,  page  486.) 

Apart  from  other  considerations,  the  above  quota- 
tion might  be  regarded  as  of  but  little  importance; 
but  when  considered  in  its  relation  to  what  Joseph 
Smith  had  declared  to  them  when  the  scourge  first 
appeared,  it  becomes  a  matter  of  some  consequence. 
He  had  told  them  that  God  sent  this  disease  among 
them,  and  that  no  human  means  could  avail  to  stay 
the  hand  of  the  destroyer.  And  so  when  the  faithful 
John  S.  Carter  stepped  bravely  forward  to  "rebuke 
the  disease,"  with  prayer  and  the  laying  on  of  hands, 
he  fell  like  Dagon  before  the  ark  of  God,  becoming 
"  the  first  victim  in  the  camp,"  and  thus  emphasizing 
the  words  of  the  prophet. 

But  when  some  poor  sufferer,  out  of  sheer  despera- 
tion, threw  himself  into  the  stream  which  flowed  by 
the  camp,  its  waters  proved  a  veritable  Bethesda. 
All  who  plunged  beneath  its  waves  were  saved — were 
healed.  Thus  were  the  waters  of  Rush  Creek  potent 
to  do  what  the  combined  efforts  of  prophet  and 
apostles  had  failed  to  accomplish,  namely,  to  stop  the 
ravages  of  the  plague  which  God  had  sent  among 
them,  and  which  Joseph  had  said  could  not  be  stayed. 

Who  that  is  not  blinded  by  the  grossest  super- 
stition can  fail  to  see  that  this  whole  affair  was  but 
the  merest  sham,  a  most  transparent  fraud?  Yet 
these  superstitious  followers  of  the  fictitious  Moses 
clung  with  characteristic  tenacity  to  the  delusive  hope 
that  Zion  would,  in  the  near  future,  be  redeemed,  and 
that  they  and  their  children  would  return  to  Zion  with, 
songs  of  everlasting  joy. 


416       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

Viewing  this  question  from  the  higher  standpoint  of 
reason  and  common  sense,  it  is  a  matter  of  astonish- 
ment that  Latter  Day  Saints  of  ordinary  intelligence 
can  any  longer  believe  that  they  shall  ever  be  able  to 
possess  what  they  vaguely  conceive  to  be  "the  land 
of  Zion."  At  the  time  when  Joseph  set  this  scheme 
on  foot,  all  these  lands  could  have  been  purchased  at 
about  Government  price,  $1.25  per  acre;  whereas, 
they  are  now  worth  anywhere  from  $40  to  $100  per 
acre.  If  they  could  not  purchase  these  lands  then, 
how  can  they  do  so  now? 

The  '*  camp,"  however,  carried  out  their  instruc- 
tions and  returned  to  Kirtland,  to  receive  their 
"endowments"  and  wait  till  the  army  had  become 
very  strong.  They  patiently  waited,  but  waited  in 
vain.  Instead  of  finding  *'  grace  and  favor  in  the 
eyes  of  the  people,"  the  hatred  engendered  by  the 
attempt  of  their  leaders  to  invade  the  State  with  an 
armed  force  only  grew  stronger  with  the  passing 
years. 

After  the  Saints  had  been  driven  from  Independ- 
ence, and  after  the  failure  of  Joseph  and  his  "  war- 
riors "  to  reinstate  them,  a  new  city  called  Far  West 
became  the  headquarters  of  the  church  in  the  West, 
and  to  this  place  and  vicinity  the  prophet  urged  his 
people  to  gather.  Over  five  hundred  left  Kirkland  at 
one  time  (May  18,  1838)  for  the  promised  land,  while 
many  gathered  from  Canada,  Ohio  and  other  States, 
to  Far  West. 

This  unprecedented  influx  of  Mormons  again 
aroused  the  suspicions  of  the  people  of  Western  Mis- 
souri, and  in  a  very  short  time  almost  the  entire  State 
rose  in  arms  against  them;  and  then  followed  what  is 
known  in  history  as  "  the  Mormon  war." 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      417 

The  first  demonstrations  of  violence,  it  seems,  ap- 
peared in  Davies  and  Caldwell  Counties,  in  October, 
1838.  Mobs  had  gathered  and  threatened  to  drive 
the  Mormons  from  their  homes.  A  company  of 
Saints  was  raised  and  sent  to  Davies  County  to  pro- 
tect their  brethren.  The  mob  was  dispersed,  leaving 
a  small  cannon  in  possession  of  the  Saints. 

From  this  time  forward  the  situation  became  more 
and  more  serious,  till  the  Governor  of  the  State 
ordered  out  the  militia  to  quell  the  disturbance. 
This  small  force  was  under  the  command  of  Captain 
Bogart.  A  party  of  sixty  Mormons,  under  the  com- 
mand of  Apostle  David  W.  Patten,  was  sent  out  to 
meet  what  they  supposed  to  be  a  mob.  A  battle 
ensued  in  which  Captain  Patten  and  two  of  his  men 
were  killed,  while  the  militia  lost  but  one  man. 
About  the  same  time  another  event  occurred  at 
Haun's  Mill,  on  Shoal  Creek,  some  twenty  miles  be- 
low Far  West,  which  greatly  exasperated  the  Latter 
Day  Saints. 

This  is  known  in  Mormon  history  as  the  "Massacre 
of  Haun's  Mill,"  which  was  doubtless  a  brutal  piece 
of  butchery.  News  of  these  engagements  soon 
reached  the  ears  of  Governor  L.  W.  Boggs,  who,  hav- 
ing been  informed  that  the  Mormons  had  resisted 
Captain  Bogart's  militia  with  an  armed  force,  issued, 
on  the  27th  of  October,  1838,  to  General  Clark,  what 
is  known  in  the  annals  of  Mormonism  as  ''Gov. 
Bogg's  order  of  extermination."  As  this  unique 
document  is  almost  invariably  represented  by  Mor- 
mon writers  to  be  unconditional — that  is,  the  Latter 
Day  Saints  had  no  choice  except  as  between  expulsion 

from  tiae  State,  or  death — I  will  here  quote  that  por- 

27 


418     THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

tioii  of  the  Governor's  order  which  relates  to  exter- 
mination, as  follows  : 

"  Headquarters  Militia,  "1^ 

City  of  Jefeerson,  Mo.,  Oct.  27,  1838.  J 

"Sir:  Since  the  order  of  the  morning  to  you,  direct- 
ing you  to  cause  four  hundred  mounted  men  to  be 
raised  within  your  division,  I  have  received  by  Amos 
Eees,  Esq.,  and  Wiley  E.  Williams,  Esq.,  one  of  my 
aids,  information  of  the  most  appalling  character, 
which  changes  the  whole  face  of  things,  and  places 
the  Mormons  in  the  attitude  of  open  and  avowed 
defiance  of  the  laws,  and  of  having  made  war  upon 
the  people  of  this  State.  Your  orders  are,  therefore, 
to  hasten  your  operations  and  endeavor  to  reach 
Richmond,  Ray  Co.,  with  all  possible  speed.  The 
Mormons  must  be  treated  as  enemies,  and  must  be 
exterminaied,  or  driven  from  the  State,  if  necessary, 
for  the  publiG  good.  Their  outrages  are  beyond  all 
description. 

'*  Instead,  therefore,  of  proceeding,  as  first  directed, 
to  reinstate  the  citizens  of  Davies  in  their  homes,  you 
will  proceed  immediately  to  Richmond,  and  there 
operate  against  the  Mormons.  Brigadier-General 
Parks,  of  Ray,  has  been  ordered  to  have  four  hun- 
dred men  of  his  brigade  in  readiness  to  join  you  at 
Richmond.  The  whole  force  will  be  placed  under 
your  command.  L.  W.  Boggs, 

"Governor  and  Commander-in-Chief." 

"To  General  Clark."  (TuUidge's  History,  pages 
242,  243.)     (Italics  in  the  above  are  mine.) 

Thus  it  will  be  seen  that  Governor  Boggs  had 
ordered  General  Clark  to  proceed  to  Davies  County, 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      419 

and  reinstate  the  Mormon  citizens  who  had  been 
driven  from  their  homes  by  a  lawless  mob,  but  who, 
upon  being  informed  that  Captain  Patten  had  actu- 
ally attacked  the  State  troops  under  command  of 
Captain  Bogart,  changed  the  order,  and  directed  the 
forces  of  the  State  to  be  employed  against  the  Mor- 
mons, who,  by  their  act  of  firing  upon  the  militia 
had  placed  themselves  in  the  attitude  of  rebellion 
against  the  State  of  Missouri.  Perhaps  no  Governor 
of  any  other  State  would,  or  could,  have  done  less. 

It  will  also  be  observed  that  the  order  issued  to 
General  Clark  does  not  provide  that  the  Mormons 
should  be  "exterminated"  if  they  did  not  leave  the 
State;  but  rather  that  they  must  be  exterminated,  or 
driven  from  the  State,  ''' if  necessary  for  the  'public 
goody 

The  prophet  and  many  of  the  leaders  were,  at  the 
time  of  these  occurrences,  at  Far  West,  Caldwell,  Co. 
On  Oct.  30,  the  State  troops  marched  upon  the  city 
of  Far  West,  under  command  of  General  Lucas,  and 
encamped  for  the  night  about  a  mile  distant.  The 
Caldwell  militia  were  under  the  command  of  Colonel 
Hinkle,  a  Mormon.  The  Mormons  "threw  up  tem- 
porary fortifications  of  wagons,  timber,  etc.,"  says 
Joseph  Smith,  and  "  the  militia  of  Far  West  guarded 
the  city  "  through  the  night. 

Next  day  (31st)  General  Lucas  was  reinforced  by 
about  1,500  men. 

About  8  o'clock,  a.  m.,  Gen.  Lucas  sent  a  flag  (pre- 
sumably a  flag  of  truce)  towards  the  city,  which  was 
met  by  Col.  Hinkle  and  others,  when,  it  seems, 
negotiations  were  entered  into  between  Gen.  Lucas 
and  Col.  Hinkle  for  the  final  settlement  of  the  Mor- 
mon troubles. 


420       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

As  to  the  character  of  this  agreement  the  prophet 
states  it  as  follows,  although  upon  what  authority  he 
does  not  say : 

**  Colonel  Hinkle  went  out  to  meet  the  flag,  and 
secretly  made  an  engagement,  1st,  To  give  up  their 
[the  church's]  leaders  to  be  tried  and  punished; 
2nd,  To  make  an  appropriation  of  their  property — 
all  who  had  taken  up  arms — to  the  payment  of  their 
debts  and  indemnity  for  damage  done  by  them ;  3rd, 
That  the  balance  should  leave  the  State,  and  be  pro- 
tected out  by  the  militia,  but  be  permitted  to  remain 
under  protection  until  further  orders  were  received 
from  the  Commander-in-chief;  4th,  To  give  up  the 
arms  of  every  description,  to  be  receipted  for."  (Tul- 
lidge's  History,  page  244.) 

Relative  to  what  transpired  later  in  the  day,  Joseph 
thus  continues  : 

''Towards  evening  I  was  waited  upon  by  Colonel 
Hinkle,  who  stated  that  the  officers  of  the  militia 
desired  to  have  an  interview  with  me  and  some 
others,  hoping  that  the  difficulties  might  be  settled 
without  having  occasion  to  carry  into  effect  the  exter- 
minating orders  which  they  had  received  from  the 
Governor.  I  immediately  complied  with  the  request, 
and  in  company  with  Elders  Rigdon  and  Pratt,  Colo- 
nel Wight  and  George  W.  Robinson,  went  into  the 
camp  of  the  militia.  But  judge  of  my  surprise, 
when,  instead  of  being  treated  with  that  respect 
which  is  due  from  one  citizen  to  another,  we  were 
taken  as  prisoners  of  war,  and  were  treated  with  the 
utmost  contempt."    (Ibid,  pages  244,  245.) 

We  do  not  wish  to  appear  irreverent,  but  I  cannot 
forbear  giving  expression  to  the  thought  that,  had 
"Joseph,  the  seer,"  been  as  apt  at  reading  the  future 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM     421 

as  he  was  at  seeing  the  past,  he  might  have  been  able 
to  see  the  trap  into  which  he  and  the  leaders  were 
about  to  fall.  But  this  he  could  not  do,  with  all  his 
boasted  powers  of  prophecy.  He  was  as  blind  as  the 
willing  dupes  who  followed  him  *'  into  the  camp  of 
the  militia,"  and  so  into  the  custody  of  the  law,  and 
behind  the  bars  of  Liberty  jail. 

This  was  the  beginning  of  the  end,  so  far  as  the 
gathering  of  the  Saints  to  the  "Land  of  Zion  "  is 
concerned. 

The  stipulations  entered  into  between  General 
Lucas,  representing  the  State  of  Missouri,  and  Colo- 
nel Hinkle,  on  the  part  of  the  Mormons,  was  ulti- 
mately carried  out,  and  the  Saints,  under  the  leader- 
ship of  Brigham  Young,  left  the  State  the  following 
spring,  and  settled  in  Western  Illinois. 

For  the  part  Colonel  Hinkle  performed  in  this  mat- 
ter, and  especially  the  delivery  of  the  leaders  to  the 
authority  of  the  State  to  be  tried  for  their  offenses, 
he  has  ever  been  regarded  as  the  Benedict  Arnold  of 
the  Mormon  Church.  As  to  whether  his  act  was  hon- 
orable or  otherwise,  the  reader  will  judge  for  him- 
self. 

Joseph  and  Hyrum  Smith,  with  a  number  of  other 
prominent  men  of  the  church,  were  committed  to  the 
Liberty,  Clay  Co.,  jail,  to  await  the  action  of  the 
Grand  Jury.  In  the  following  April  the  prisoners 
were  removed  to  Davies  County,  where  they  were 
regularly  indicted  for  '*  murder,  treason,  larceny, 
arson  and  burglary." 

Upon  a  change  of  venue  the  prisoners  were  taken 
to  Boone  County  and  confined  in  jail  to  await  their 
trial  upon  the  foregoing  charges.  But  they  were 
never  tried.     The  guard  under  whose  care  the  prison- 


422       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

ers  were  placed  one  night  got  beastly  drunk,  and 
taking  advantage  of  the  opportunity  thus  afforded, 
they  all  escaped,  and  at  once  made  their  way  to  Illi- 
nois, where  they  found  a  safe  retreat  among  their 
friends. 

The  redemption  of  Zion  was  now  abandoned  as  a 
forlorn  hope.  The  dream  of  the  prophet  had  van- 
ished, and  the  hopes  of  an  expectant  people  were 
sadly  disappointed. 

Zion  still  languishes,  for  the  inhabitants  thereof 
were  made  desolate.  The  "  enemy  "  still  *'  pollutes  " 
the  land,  and  the  "Temple  of  the  Lord"  is  still 
unbuilt.  Under  such  circumstances  of  disappoint- 
ment and  failure  in  the  past,  upon  what  can  the 
Saints  build  their  hopes  for  the  future? 

Every  promise  concerning  Zion  and  her  redemption 
has  resulted  in  disastrous  and  hopeless  failure,  and 
every  prophecy  remains  unfulfilled.  Still  they  look 
forward  to  the  time  when  they  can  sing  as  they  never 
sang  before, 

"  Then  gather  up  for  Zion, 

Ye  Saints  throughout  the  land, 
And  clear  the  way  before  you,. 

As  God  shall  give  command  ; 
Though  wicked  men  and  devils 

Exert  their  power,  'tis  vain, 
Since  He  who  is  eternal 

Has  said  you  shall  obtain." 

To  ordinary  mortals,  viewing  the  facts  as  they 
exist  in  history,  it  is  a  wonder  that  the  people  do  not 
forever  abandon  such  mischievous  and  hurtful  doc- 
trines. But  not  so.  The  Saints  still  cling  to  their 
faith,  and  sing,  and  hope,  and  pray  for  the  redemp- 
tion of  Zion,  and  the  establishment  of  the  *'New  Jeru- 
salem."    O,  vain  faith!  delusive  hope! 


CHAPTER  XXXVIII. 

PROPHECIES  OF  JOSEPH  SMITH — WERE  THEY  FULFILLED? 

Prophecies  of  Joseph  Smith— Were  they  fulfilled  ?— The  rebellion  of 
South  Carolina— President  Jackson  and  the  Nulliflers— The 
great  rebellion— War  of  1861-5— The  prophecy  analyzed— Unful- 
filled-Letter to  R.  N.  E.  Seaton — Bloodshed,  famine  and  earth- 
quakes—A desolating  scourge— Letter  to  John  C.  Calhoun— Dire 
things  predicted— The  prophet  grows  eloquent — The  whole  pre- 
diction a  failure. 

Perhaps  there  is  notKing  connected  with  the  pecu- 
liarities of  Mormonism  in  which  the  average  Latter 
Day  Saint  has  greater  confidence  than  that  all  the 
prophetic  utterances  of  Joseph  will  be  literally  ful- 
filled. The  reason  which  they  offer  in  justification  of 
this  belief  may  be  found  in  the  fact  that  they  believe 
some  of  the  most  striking  and  remarkable  among  his 
many  predictions  have  already  had  circumstantial  and 
complete  fulfillment. 

It  is  with  a  view  to  determine  the  accuracy  of  this 
claim  that  we  shall  now  turn  our  thought  to  this  ques- 
tion. 

The  first  prophecy  of  a  general  character  to  which 
I  shall  invite  the  reader's  attention  is  that  which 
relates  to  our  late  civil  war,  which  is  said  to  have 
been  given  Dec.  25,  1832.  Upon  careful  considera- 
tion of  the  surrounding  circumstances,  I  have  ob- 
served that  every  so-called  revelation  of  the  prophet 
was  suggested  by  some  incident  growing  out  of  the 
environments.  For  instance,  that  which  he  received 
commanding  him,  in  company  with  others,  to  go  to 

(423) 


424        THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

Independence,  Missouri,  grew  out  of  the  flattering 
reports  of  Parley  P.  Pratt  and  others  concerning  the 
wonderful  fertility  and  beauty  of  the  country  and  the 
great  natural  advantages  which  it  offered  to  the  per- 
secuted Saints  in  the  East.  The  fact  that  Indepen- 
dence was  a  most  beautiful  location  for  a  city  sug- 
gested the  "revelation"  concerning  the  location  of 
Zion,  and  the  place  for  the  temple.  In  like  manner, 
the  defeat  of  "  Zion's  Camp  "  by  the  prompt  inter- 
ference of  an  overpowering  force  of  the  wicked 
Gentiles  prompted  the  *' Fishing  River  revelation," 
and  so  on  through  the  whole  list. 

The  revelation  we  are  now  about  to  consider  was 
suggested  by  one  of  the  most  remarkable  incidents  in 
American  history,  namely,  the  threatened  dissolution 
of  the  American  Union  by  the  famous  nullification  act 
of  the  legislature  of  South  Carolina,  in  November, 
1832.  The  whole  country  was  in  a  state  of  unusual 
excitement.  President  Jackson  took  prompt  meas- 
ures to  suppress  the  nullifiers,  and  the  Government 
made  preparations  to  invade  South  Carolina,  and  the 
State  made  preparations  to  defend.  War  was  immi- 
nent, and  everybody  expected  trouble.  Confident 
that  civil  war  would  be  the  final  result  of  all  this 
activity,  and  wishing  to  appear  as  the  Daniel  of  the 
dispensation,  Joseph  promptly  received  the  following 
revelation  : 

**  Verily,  thus  saith  the  Lord  concerning  the  wars 
that  will  shortly  come  to  pass,  beginning  with  the 
rebellion  of  South  Carolina,  which  will  eventually 
terminate  in  the  death  and  misery  of  many  souls. 
The  days  will  come  that  wars  will  be  poured  out  upon 
all  nations^  beginning  at  that  place;  for  behold,  the 
Southern  States  shall  be  divided  against  the  Northern 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM    425 

States,  and  the  Southern  States  will  call  on  other 
nations,  even  the  nation  of  Great  Britain,  as  it  is 
called,  and  they  [Great  Britain]  shall  also  call  upon 
other  nations,  in  order  to  defend  themselves  against 
other  nations;  and  thus  war  shall  be  poured  out  upon 
all  nations.  And  it  shall  come  to  pass  after  many 
days,  slaves  shall  rise  up  against  their  masters,  who 
shall  be  marshaled  and  disciplined  for  war.  And  it 
shall  come  to  pass  also  that  the  remnants  who  are  left 
of  the  land  will  marshal  themselves,  and  shall  become 
exceeding  angry,  and  shall  vex  the  Gentiles  with  a 
sore  vexation ;  and  thus,  with  the  sword  and  by  blood- 
shed, the  inhabitants  of  the  earth  shall  mourn;  and 
with  famine,  and  plague,  and  earthquakes,  and  the 
thunder  of  heaven,  and  the  fierce  and  vivid  lightning 
also,  shall  the  inhabitants  of  the  earth  be  made  to 
feel  the  wrath  and  indignation  and  chastening  hand 
of  an  Almighty  God,  until  the  consumption  decreed 
hath  made  a  full  end  of  all  nations;  that  the  cry  of 
the  saints  and  of  the  blood  of  the  saints  shall  cease 
to  come  up  into  the  ears  of  the  Lord  of  Sabbaoth 
from  the  earth,  to  be  avenged  of  his  enemies.  Where- 
fore stand  ye  in  holy  places,  and  be  not  moved  until 
the  day  of  the  Lord  come;  for  behold,  it  cometh 
quickly,  saith  the  Lord.  Amen."  (Smith's  History, 
Yol.  1,  pages  262  and  263.) 

The  Saints  maintain  that  this  rather  remarkable 
prediction  has  had  a  very  striking  fulfillment. 
Whether  this  claim  is  justified  by  the  facts  of  subse- 
quent history  remains  to  be  seen.  It  by  no  means 
follows  that  because  two  or  three  points  in  this  pre- 
diction have  seemingly  had  a  partial  accomplishment 
the  prophecy  is  authentic,  and  therefore  divine. 

In  order  to  get  at  the  exact  truth  concerning  this 


426       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

prophecy  we  must  take  into  consideration  all  the 
material  facts  and  circumstances  under  which  the 
prediction  was  made,  and  also  the  details  of  its  ful- 
fillment. As  already  intimated,  South  Carolina  was 
at  the  time  in  a  state  of  rebellion,  and  active  prepara- 
tions for  war  were  being  made  on  the  part  of  both 
the  Federal  Government  and  the  State  of  South 
Carolina.  Everybody  expected  that  civil  war,  with  all 
its  attendant  horrors,  would  be  the  inevitable  result; 
and  in  the  event  of  war  it  was  the  general  belief 
among  statesmen  that  the  entire  South  would  support 
the  action  of  South  Carolina  by  joining  in  the  con- 
flict. The  question  of  slavery  had  been  agitated  to  a 
degree  that  produced  great  bitterness  in  the  nainds  of 
the  Southern  people,  and  a  spirit  of  general  discon- 
tent in  the  feelings  of  the  Negroes  of  the  South. 

Under  such  circumstances  it  will  not  be  difficult  to 
perceive  that  any  man  of  ordinary  information  and 
intelligence  could  have  predicted  the  results  of  a  war 
between  the  North  and  South.  Before  we  proceed  to 
analyze  this  remarkable  production  I  wish  to  call 
attention  to  a  somewhat  pertinent  fact  connected 
with  it. 

It  will  doubtless  be  remembered  that  the  Elders  of 
the  Reorganized  Church  reject  the  revelation  on 
polygamy  because  it  was  kept  from  the  general  pub- 
lic, and  was  not  published  till  1852,  by  the  authority 
of  the  Church  at  Salt  Lake  City.  If  this  objection  be 
valid,  then  it  will  apply  with  equal  force  in  case  of 
the  revelation  now  under  consideration.  This 
prophecy  never  saw  the  light  of  day  till  it  appeared 
in  **The  Pearl  of  Great  Price,"  published  in  Liver- 
pool, England,  in  1851,  only  one  year  after  the  reve- 
lation on   "celestial   marriage"   appeared   in    "  The 


THE  DOCTRINES  AXD  DOGMAS  OF  MOEMONISM      427 

Deseret  News,  at  Salt  Lake  City.  Where  is  the 
proof  that  Joseph  Smith  ever  received  such  a  revela- 
tion as  that  predicting  the  civil  war?  If  the  docu- 
ment be  genuine,  why  did  it  not  appear  in  the  book 
of  Doctrine  and  Covenants,  authorized  by  the  act  of 
a  General  Assembly  at  Kirtland,  Ohio,  in  1835?  The 
prophet  himself  was  the  chairman  of  the  committee 
that  made  the  selection  of  the  more  important  of  his 
revelations  which  should  compose  the  book.  This 
"revelation  and  prophecy"  concerning  the  civil  war 
has  ever  been  considered  one  of  the  most  important 
of  all  Joseph's  Smith's  revelations.  Why  was  it  kept 
from  the  public  for  so  many  years?  Why  did  it  not 
appear  with  the  other  revelations  in  1835,  published 
less  than  three  years  after  it  is  said  to  have  been  re- 
ceived? One  of  two  answers  must  be  the  correct 
one:  either  the  VQYQl'diiioii  did  not  exist  at  that  time, 
or  else  the  committee  regarded  it  as  a  complete  fail- 
ure, and  accordingly  suppressed  the  remarkable  docu- 
ment. The  latter  reason  is  probably  the  true  one,  and 
affords  the  solution  of  the  whole  question. 

As  a  matter  of  fact,  no  man  can  be  found,  so  far  as 
I  am  able  to  learn,  who  either  saw  the  revelation,  or 
even  heard  of  it,  till  it  appeared  in  "The  Pearl  of 
Great  Price."  (See  Smith's  History,  Vol.  1,  page 
262.) 

I  state  these  things  for  the  purpose  of  calling  at- 
tention to  the  fact  that  the  genuineness  of  this  docu- 
ment is  by  no  means  established,  and  that  its  authen- 
ticity must  be  regarded  as  very  doubtful.  By  waiving 
all  technicalities,  let  us  deal  with  the  document  on 
its  merits,  that  we  may  determine  how  much  of  it,  if 
any,  has  been  fulfilled,  and  how  much  has  failed;  and 


428       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

in  order  to  do  this  I  shall  separate  and  number  the 
propositions. 

1.  South  Carolina  should  rebel,  (had  rebelled,  in 
fact)  and  war  between  the  States  should  follow. 

2.  The  Southern  States  should  call  upon  Great 
Britain  for  assistance. 

3.  Great  Britain  should  call  upon  other  nations, 
in  order  to  defend  herself  against  other  nations,  and 
thus  become  seriously  involved  in  war. 

4.  This  action  should  result  in  the  formation  of 
alliances,  both  offensive  and  defensive,  between  all 
the  great  powers  of  earth. 

5.  And  wars  should  thus  be  poured  out  upon  all 
nations,  beginning  at  the  rebellion  of  South  Carolina. 

6.  "And  it  shall  come  to  pass  after  many  days 
that  slaves  shall  rise  up  against  their  masters,  who 
should  be  marshaled  and  disciplined  for  war." 

7.  *'The  remnants  who  are  left  of  the  land,"  were 
to  become  ''exceeding  angry  and  vex  the  Gentiles 
with  a  sore  vexation." 

8.  During  these  perilous  times  the  Saints  should 
stand  in  holy  places, — that  is,  in  Zion  (Independence) 
and  her  "stakes,"  (other  places  of  safet}^ — See  Doc. 
and  Co  v.,  pages  153  and  266)  and  should  not  be 
moved. 

9.  "And  thus  with  the  sword  and  by  bloodshed,  the 
inhabitants  of  the  earth  shall  mourn;"  and  famine, 
pleague  and  earthquakes,  and  the  thunder  of  heaven, 
and  fierce  and  vivid  lightning  should  never  cease 
"  until  the  consumption  decreed"  of  God  had  made  a 
^''  full  end  of  all  nations ^ 

10.  The  final  consummation  of  all  things  was  at 
hand,  when  Christ  should  "come  quickly,"  in  power 
and  great  glory. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      429 

If  this  prophecy  was  uttered  with  reference  to  the 
rebellion  of  South  Carolina  in  November,  1832,  as  it 
most  assuredly  was,  then  not  one  word  of  it  ever 
came  to  pass.  But  if,  as  the  Saints  now  maintain,  it 
had  reference  to  the  secession  movement  of  1861, 
then  some  of  the  things  mentioned  may  be  said  to 
have  come  true.  For  instance,  the  Southern  States 
followed  South  Carolina  out  of  the  Union,  and  war 
between  the  States  was  the  result,  thus  fulfilling 
proposition  No.  1. 

In  the  next  place  the  Southern  States,  through 
their  commissioners,  called  upon  Great  Britain  for 
assistance.  This  may  be  regarded  as  fulfillment 
JSTo.  2. 

Thus  it  will  be  seen  that  out  of  the  ten  events 
which  were  to  transpire  in  regular  sequence,  as  the 
result  of  the  rebellion  of  South  Carolina,  only  tifjo 
have  had  even  an  approximate  or  apparent  fulfill- 
ment, namely,  the  secession  of  South  Carolina,  and 
the  war  between  the  States. 

Latter  Day  Saints  claim,  however,  that  the  proposi- 
tion which  says  ^^  slaves  shall  rise  up  against  their 
masters,"  was  also  fulfilled.  But  this  is  not  true. 
The  negroes  of  the  South  did  not  rebel  against  their 
masters ;  neither  were  they  marshaled  and  disciplined 
for  war,  as  the  prophecy  declares.  After  the  famous 
emancipation  proclamation  of  Abraham  Lincoln  there 
were  no  more  *'  slaves  "  in  the  South — they  were  all 
now  freed  men.  These  freed  men  rushed  to  the  sup- 
port of  the  government,  and  were  enlisted  into  the 
Union  army.  But  no  slave  ever  rose  against  his 
master,  and  no  slave  was  marshaled  and  disciplined 
for  war.  This  may,  therefore,  be  set  down  as  failure 
No.  1. 


430     THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Great  Britain  did  not  become  involved  in  con- 
sequence of  the  war  between  the  States,  and  did  not 
call  upon  other  nations,  as  the  prophecy  declared  she 
would  do.     This  {^failure  No.  2. 

No  alliances  between  the  great  powers  were  formed 
as  a  result  of  the  South  Carolina  rebellion,  and  hence 
failure  No.  3. 

Through  these  alliances,  offensive  and  defensive, 
the  prophecy  declares  that  war  should  be  poured  out 
upon  all  nations^  immediately  following  the  rebellion 
of  South  Carolina.  Nothing  of  the  kind  occurred, 
and  liendQ  failure  No.  4. 

In  the  next  place  the  "remnants," — and  that  may 
mean  anything,  possibly  the  shattered  and  demoral- 
ized Southern  armies, — were  to  "  vex  the  Gentiles 
with  a  sore  vexation."  Nothing  of  the  kind  was  ever 
known  to  have  occurred,  and  that  makes  failure 
No.  5. 

The  Saints  were  to  stand  in  holy  places,  that  is, 
they  should  occupy  their  "  inheritances  in  Zion,"  and 
were  not  to  "be  moved."  But  as  they  were  driven 
from  Independence  (Zion)  and  from  Jackson  County, 
in  November,  1833,  and  all  other  Mormons  from  the 
State  in  1839,  this  may  be  regarded  as  failure  No.  6. 

By  means  of  war  and  bloodshed;  by  famine,  plague 
and  earthquake,  God  would  continue  to  destroy  the 
inhabitants  of  the  earth,  until  he  had  made  a  ''^  full 
end  of  all  nations.  ^^ 

Not  a  nation — not  even  the  Turkish  empire — has 
been  destroyed.  No  nation  on  the  earth  has  come  to 
an  abrupt  or  untimely  end,  and  hence  failure  No,  7. 

The  final  consummation  of  all  things  does  not 
appear  imminent,  and  the  Lord  has  not  appeared  to 
take  vengeance  upon  the  ungodly;  and  things  move 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      431 

along  about  as  of  yore,  and  thus  we  record  failure 
No.  8. 

With  these  stubborn  facts  staring  them  in  the  face, 
how  can  the  representatives  of  the  Saints  look  an  in- 
telligent audience  in  the  face  and  affirm  that  this 
prophecy  has  had  literal  and  circumstantial  accom- 
plishment! 

It  takes  not  divine  inspiration  to  declare  that  loar 
would  be  the  result  of  any  attempt  upon  the  part  of 
South  Carolina,  or  of  all  the  Southern  States  com- 
bined, to  overthrow  the  Federal  Government.  But 
one  of  the  remarkable  features  of  this  prophecy  is  the 
entire  omission  of  any  reference  to  several  of  the 
most  important  events  connected  with  the  late  war. 
It  says  nothing  about  the  formation  of  the  Southern 
Confederacy,  nor  does  it  intimate  that  the  greatest 
rebellion  of  any  age  was  crushed,  and  the  States 
brought  back  into  the  Federal  Union. 

While  it  declares  that  slaves  would  rise  against 
their  masters,  it  is  as  mute  as  a  sphynx  upon  the 
question  of  emancipation, — not  a  word  about  the 
shackles  falling  from  the  limbs  of  four  millions  of 
slaves,  by  the  single  stroke  of  the  immortal  Lincoln's 
pen. 

Not  a  word  about  any  of  these  things,  and  yet  they 
are  the  most  important  events  connected  with  the 
great  civil  war  growing  out  of  the  rebellion  of  South 
Carolina. 

Thus  it  will  be  seen  that  this  prophecy  of  which 
Latter  Day  Saints  are  wont  to  boast,  only  guessed 
with  reasonable  accuracy,  two  points,  while  it  utterly 
failed  in  eight;  besides  omitting  to  mention  three  of 
the  most  important  events  connected  with  the  sub- 
ject.    The  prophecy  thus  remains  unfulfilled,  and  the 


432      THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

time  is  now  past  when  its  accomplishment  can  be 
regarded  as  among  the  possibilities  of  the  future. 

So  confident,  however,  was  the  prophet  that  war 
would  be  the  result  of  the  attitude  of  South  Carolina 
in  1832,  that  he  made  it  the  basis  of  another  prophecy 
on  January  4,  1833.  In  a  letter  to  Mr.  R.  N.  E.  Sea- 
ton,  of  Rochester,  N.  Y.,  the  editor  of  a  leading  news- 
paper published  in  that  city,  Mr.  Smith  says: 

''And  now  I  am  prepared  to  say,  by  the  authority 
of  Jesus  Christ,  that  not  many  years  shall  pass  away 
before  the  United  States  shall  present  such  a  scene  of 
bloodshed  as  has  not  a  parallel  in  the  history  of  our 
nation;  pestilence,  hail,  famine,  and  earthquakes 
will  sweep  the  wicked  of  this  generation  from  off  the 
face  of  the  land,  to  open  and  prepare  the  way  for  the 
return  of  the  lost  tribes  of  Israel  from  the  north 
country.  The  people  of  Lord  .  .  .  have  already 
commenced  gathering  together  to  Zion,  which  is  in 
the  State  of  Missouri;  therefore  I  declare  unto  you 
the  warning  which  the  Lord  has  commanded  me  to 
declare  unto  this  generation.  .  .  .  Repent  ye, 
repent  ye,  and  embrace  the  everlasting  covenant,  and 
flee  to  Zion  before  the  overflowing  scourge  overtakes 
you,  for  there  are  those  now  living  upon  the  earth 
whose  eyes  shall  not  be  closed  in  death  until  they  see 
all  these  things,  which  I  have  spoken,  fulfilled." 
(Smith's  History,  Vol.  1,  page  262.) 

Thus  it  may  be  seen  that  the  prophet  still  believed 
in  his  prediction  of  December  25,  and  that  war  would 
follow  that  particular  rebellion,  until  a  scene  of 
bloodshed  and  carnage,  which  has  no  parallel  in  the 
history  of  our  nation,  should  be  the  result.  But  this, 
like  most  of  his  prophecies,  proved  a  complete  fail- 
ure, as  the  history  of  those  times  abundantl}^  shows. 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM      433 

The  difficulties  which  then  existed  were  finally  set- 
tled by  the  adoption  of  Henry  Clay's  Compromise 
Tariff  Act  of  1833.  The  Government  forces  were 
withdrawn,  and  the  dark  war-cloud  that  hung  over 
the  nation  like  a  pall  was  thus  dissipated,  and  peace 
again  restored.  The  prophecy  was  a  failure,  and  the 
prophet  himself  seems  to  have  lost  his  faith  as  to  its 
accomplishment,  and  hence,  the  revelation  did  not 
appear  in  the  Book  of  Doctrine  and  Covenants,  which 
was  published  a  short  time  afterwards. 

But  even  if  we  give  it  the  broadest  possible   scope 
and  allow   that  the  second  rebellion  of  South  Caro- 
lina was  the  time  referred  to,  as  claimed  by  its  advo- 
cates,   when  the   predicted   calamities   should  begin, 
even  then  it  must  be  regarded  as  a  failure. 

The  prophecy  contained  in  the  Seaton  letter  is  but 
an  abridgement  of  that  of  Dec.  25,  1832,  with  a  few 
points  more  clearly  stated.  It  is  certainly  true  that, 
following  the  rebellion  of  1861,  there  was  presented  a 
scene  of  "  bloodshed  "  which  has  no  parallel  in  the 
annals  of  the  country;  but  when  you  have  said  this, 
all  has  been  said  that  can  in  truth  be  declared  with 
respect  to  the  fulfillment  of  this  prophecy.  Not 
another  item  in  the  prediction  has  had  even  the  sem- 
blance of  accomplishment. 

The  "overflowing  scourge,"  soon  to  overtake  the 
wicked  inhabitants  of  the  land,  did  not  materialize, 
and  Mr.  Seaton  thought  it  wholly  unnecessary  to 
"flee  to  Zion"  for  safety.  "The  people  of  the 
Lord,"  who  were  then  gathering  to  Zion,  were  driven 
from  their  homes  in  less  than  a  year  from  the  time 
the  prediction  was  uttered.  Pestilence,  hail,  famine 
and  earthquakes  did  not  "  sweep  the  wicked  of  this 

generation  from  off  the  face  of  the  laud,"  and  the 

28 


434      THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

"  lost  tribes  of  Israel  "  have  not  returned  from  "  the 
north  country  "  in  the  regions  of  the  pole. 

All  these  things  were  to  transpire  in  their  regular 
order,  immediately  following  the  rebellion  of  South 
Carolina;  but  all  of  which  are  only  rendered  con- 
spicuous by  their  absence,  thus  marking  the  prophecy 
as  a  poor,  miserable  failure.  Further  comment  upon 
this  document  appears  useless;  and  I  therefore  pass 
to  the  consideration  of  another  of  Joseph's  prophe- 
cies. 

In  a  letter  addressed  to  John  C.  Calhoun,  of  South 
Carolina,  dated  at  Nauvoo,  111.,  Jan.  2,  1844,  may  be 
found  what  is  perhaps  the  most  remarkable  and 
striking  of  all  the  prophecies  delivered  by  this  eccen- 
tric and  impulsive  man.  He  had,  in  a  previous  com- 
munication, asked  the  renowned  South  Carolina 
statesman  what  would  be  his  rule  of  action  relative  to 
the  Latter  Day  Saints,  who  had  been  expelled  from 
the  State  of  Missouri,  should  he  be  elected  President 
of  the  United  States.  To  this  inquiry  Mr.  Calhoun 
returned  the  following  reply: 

*«  But  as  you  refer  to  the  case  of  Missouri,  candor 
compels  me  to  repeat  what  I  said  to  you  at  Wash- 
ington, that,  according  to  my  views,  the  case  does  not 
come  within  the  jurisdiction  of  the  Federal  Govern- 
ment, which  is  one  of  limited  and  specific  powers." 
(Smith's  History,  Vol.  1,  page  451.) 

To  this  Joseph  made  a  lengthy  and  characteristic 
reply.     Among  other  things  the  prophet  says: 

"If  the  General  Government  has  no  power  to 
reinstate  expelled  citizens  to  their  rights,  there  is  a 
monstrous  hypocrite  fed  and  fostered  from  the  hard 
earnings  of  the  people.  A  real  'bull-beggar  '  upheld 
by  sycophants.     And  although  you  may  wink  to  the 


THE  DOCTRINES  AND  DOGMAS  OF  MQRMONISM      435 

priests  to  stigmatize,  wheedle  the  drunkard  to  swear, 
and   raise    the    hue    and    cry    of    'Impostor!    false 

prophet !  G d n  old  Joe  Smith !  '  yet  remember, 

if  the  Latter  Day  Saints  are  not  restored  to  all  their 
rights,  and  paid  for  all  their  losses,  according  to  the 
known  rules  of  justice  and  judgment,  reciprocation 
and  common  honesty  among  men,  that  God  will 
come  out  of  his  hiding  place  and  vex  this  nation  with 
a  sore  vexation;  yea,  the  consuming  wrath  of  an 
offended  God  shall  smoke  through  the  nation  with  as 
much  distress  and  woe  as  independence  has  blazed 
through  it  with  pleasure  and  delight.     .     .     . 

"In  the  days  of  General  Jackson,  when  France 
refused  the  first  installment  for  spoliations,  there  was 
power,  force  and  honor  enough  to  resent  injustice 
and  insult,  and  the  money  came.  And  shall  Missouri, 
filled  with  negro  drivers  and  white  men  stealers,  go 
*  unwhipped  of  justice  '  for  tenfold  greater  sins  than 
France?  No!  verily  no!  While  I  have  power  of 
body  and  mind — while  water  runs  and  grass  grows — 
while  virtue  is  lovely  and  vice  hateful,  and  while  a 
stone  points  out  a  sacred  spot  where  a  fragment  of 
American  liberty  once  was,  I  or  my  posterity  will 
plead  the  cause  of  injured  innocence  until  Missouri 
makes  atonement  for  all  her  sins,  or  sinks  digraced, 
degraded,  and  damned  to  hell,  '  where  the  worm 
dieth  not,  and  the  fire  is  not  quenched.'  "  (Tullidge's 
History,  pages  455,  456.) 

The  fulfillment  of  this  remarkable  prophecy  is 
made  contingent  upon  the  action  of  the  General  Gov- 
ernment. If  the  United  States  should  take  the  mat- 
ter in  hand,  and  reinstate  the  expelled  Latter  Day 
Saints  to  their  possessions  in  Missouri,  the  nation 
should  escape    the    pending    calamity.     But    if    the 


436      TRE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

Federal  Government  failed  to  do  this,  then  "the 
consuming  wrath  of  an  offended  God  "  should  smoke 
through  the  nation  with  as  much  distress  and  ivoe  as 
"independence  had  ever  blazed  through  with  pleas- 
ure and  delight." 

The  government  did  not  even  attempt  to  restore 
the  Saints,  and  yet  the  consuming  wrath  of  God 
failed  to  smoke  through  the  nation.  The  old  flag 
still  floats  to  the  breezes  of  every  clime,  and  the 
nation  has  not  yet  been  "consumed."  But  instead, 
she  stands  to-day  as  one  of  the  greatest  powers  on  the 
earth. 

So  much,  then,  for  this  great  flourish  of  trumpets 
by  the  Modern  Seer. 

Besides  this  national  woe — this  consuming  wrath — 
there  was  also  to  be  a  special  dispensation  of  divine 
wrath  visited  upon  the  State  of  Missouri.  This  great 
State,  "  filled  with  negro  drivers  and  white  men  steal- 
ers," should  not  go  "  unwhipped  of  justice"  for  her 
great  sin  in  thrusting  the  Saints  from  their  homes. 
"No!  verily  no!"  She,  too,  must  suffer  for  her 
individual  transgressions.  She  must  make  atonement 
for  driving  an  innocent  people  from  their  homes. 
Either  Joseph  or  his  posterity  should  continue  to 
plead  the  cause  of  an  injured  people  till  Missouri  had 
made  ample  restitution,  or  till  she  should  sink  "dis- 
graced, degraded,  and  damned  to  hell." 

In  the  following  June  Joseph  was  killed  by  a  mob 
in  Carthage  jail,  and  could,  therefore,  no  longer 
plead  the  cause  of  his  people.  Thus  sixteen  years 
passed  away,  and  no  voice  was  heard  to  plead  the 
cause  of  the  exiled  Saints.  At  the  end  of  that  time, 
however,  or  in  1860,  the  eldest  son  of  the  murdered 
Seer  took  his  father's  place  at  the  head  of  the  Reor- 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM     437 

ganized  Church,  but  still  no  pleading  voice  was 
heard.  And  up  to  this  date  the  son  has  never  been 
known  to  petition  either  the  State  of  Missouri  or  the 
General  Government  to  restore  the  Mormon  people 
to  their  lost  inheritances  in  Zion. 

It  is  likewise  a  well-known  fact  that  neither  the 
State  of  Missouri  nor  the  Federal  Government  has 
ever  put  forth  the  slightest  effort  to  make  the  restitu- 
tion this  vengeful  revelation  demands,  and  yet  they 
both  stand  as  living  witnesses  of  the  vanity  and  pre- 
sumption of  the  prophet,  and  the  absolute  unreliabil- 
ity of  his  prophetic  utterances. 

The  United  States  of  America  stands  to-day  as  the 
peer  of  the  most  advanced  nation  on  the  globe,  while 
Missouri  takes  high  rank  among  the  sisterhood  of 
States,  and  has  been  neither  disgraced,  degraded,  nor 
"damned  to  hell,"  as  the  vindictive  prophet  declared 
she  should  be,  but,  in  her  imperial  majesty,  she  stands 
erect  to  pronounce  the  prophecy  a  failure,  and  its 
author  a  fraud. 


CHAPTER  XXXIX. 

CONCLUSION — ^A  LETTER  TO  ELDER  T.  E.  L. 

A  letter  to  Elder  T.  E.  L. — Modern  revelation — Apostles  and  proph- 
ets— Church  organization — Its  various  oflflcers — Two  Priesthoods 
— "Those  abominations  " — Early  Christians— A  charge  repelled— 
Those  idolatrous  Israelites — No  new  revelation  necessary — The 
"basic  idea  of  Mormonism" — An  important  question — The  New 
Testament  a  perfect  guide — Five  pointed  questions — Six  reasons 
examined— The  Bible  a  detector— A  mere  srcapping  of  incidents — 
The  whole  system  wrong— Conclusion. 

Other  topics  might  be  discussed  with  propriety, 
and  possibly  with  profit,  but  as  we  have  examined 
many  of  the  more  important  questions  connected  with 
Mormon  theology,  it  will  perhaps  be  sufficient  to 
close  this  volume  with  a  letter  to  a  prominent  Polder 
of  the  Reorganized  Church,  to  which  no  reply  was 
made.     Following  is  the  letter; 

Dear  Brother: — 

Your  communication  of  recent  date  came 
duly  to  hand,  and  its  contents  have  been  carefully 
considered.  In  the  opening  paragraphs  of  your  letter 
you  express  the  thought  that  I  seem  to  ''confess,  at 
least  in  part,  the  faith  of  the  Saints"  concerning 
God's  reveal ments  to  man  at  the  present  day.  Then 
so  let  it  be;  for  I  am  very  glad  the  ''Saints"  have 
some  things  in  common  with  all  Christian  people 
which  I  am  able  to  endorse. 

I  am  quite  aware  it  is  the  "faith  of  the  Saints" 
that  any  person  may  receive  a  revelation  for  himself, 
but  while  this  is  true,  it  is  likewise  a  fact  that  all  are 

(438) 


THE  DOCTRINES  A2W  DOGMAS  OF  MOEMONISM     439 

alike  prohibited  from  receiving  revelation  for  the 
benefit  of  the  church.  This  divine  prerogative  is  con- 
fined to  the  "Prophet,  Seer,  Revelator  and  Trans- 
lator," Joseph  Smith,  ''for  he  receiveth  them  even  as 
Moses."     So  says  the  *'  Doctrine  and  Covenants." 

MODERN  EEVEIiATION. 

It  is  hardly  necessary  for  me  to  say  that  I  most 
heartily  disbelieve  this  whole  revelation  business,  and 
for  the  best  of  reasons.  I  have  seen  too  much  of  it. 
Too  many  gross  errors  and  glaring  absurdities,  not  to 
mention  the  "  grosser  crimes,"  have  been  authorized 
through  its  exercise  for  me  to  repose  the  least  confi- 
dence in  it.  The  "  grosser  crimes  "  of  Utah,  includ- 
ing polygamy  and  murder;  the  abominations  of 
Strangism  on  Beaver  Island,  including  polygamy, 
wholesale  theft,  highway  robbery  and  foulest  murder; 
the  gross  absurdities  of  "  Baneemyism,"  and  the  un- 
blushing obscenity  of  Rigdonism,  all  had  their  origm 
in  pretended  revelation. 

In  view  of  these  facts  I  repeat  the  question,  Of 
what  possible  benefit  is  this  professed  revelation  to 
the  world?  In  answer  to  this  question  I  undertake  to 
say  that  no  good,  but  much  evil,  has  resulted,  and 
nothing  else  can  reasonably  be  expected. 

I  prefer  a  system  of  religion  with  moral,  spiritual 
and  intellectual  advancement  as  its  leading  character- 
istics, with  no  revelation  but  the  Bible,  to  a  system 
that  claims  so  much  in  the  way  of  new  revelation, 
whose  tendencies  are  in  the  opposite  direction,  and 
whose  fruit  has  ever  been  evil.  "  A  tree  is  known  by 
its  fruits." 


440        THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 
APOSTLES   AND   PROPHETS. 

Respecting  a  church  organization  with  inspired 
apostles  and  prophets,  you  ask:  "But  why  not  apos- 
tles and  prophets  to-day?"  Now,  Bro.  Lloyd,  let  us 
try  to  take  a  fair,  sensible,  honest  view  of  this  mat- 
ter, as  I  am  fully  assured  you  are  capable  of  doing,  if 
only  you  can  rise  above  sectarian  prejudice,  and  for 
the  time,  at  least,  lay  aside  pre-conceived  opinions. 

And  in  order  to  get  the  question  fairly  before  your 
mind,  allow  me  to  present  a  proposition  for  your  con- 
sideration. It  is  this:  In  the  original  and  Biblical 
sense  of  the  word  you  have  neither  an  apostle  nor  a 
prophet  in  the  church. 

It  is  true  you  have  what  you  are  pleased  to  call 
apostles,  but  they  are  not  such  in  the  proper  sense  of 
that  term,  and  no  proof  can  be  adduced  to  support 
the  claim.  And  further,  there  is  no  class  of  min- 
isters in  your  organization  designated  and  known  as 
"prophets."  Please  note  this  carefully.  This,  you 
know,  is  a  fact  not  to  be  questioned  for  one  moment. 
Take  any  work  extant  recognized  by  the  church  as 
authoritative,  and  run  over  the  list  of  officers,  or 
what  is  termed  "the  order  of  the  priesthood,"  from 
the  "  First  Presidency  "  down  to  the  deacon,  and  the 
office  of  "  prophet"  does  not  appear. 

For  proof  of  this  you  are  referred  to  "Presidency 
and  Priesthood,"  by  Apostle  W.  H.  Kelley,  and 
"Manual  of  the  Priesthood,"  by  Chas.  Derry,  presi- 
dent of  the  "  High  Priest's  Quorum."  In  neither  of 
these  works  can  be  found  the  office  ol  prophet. 

As  to  the  church  organization  of  which  you  boast, 
and  which  is  claimed  to  be  strictly  Biblical,  allow  me 
to  say  it  is  wholly  unauthorized.     No  such  organ iza- 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM    441 

tion  as  that  which  you  claim  for  the  church  is  known 
to  the  New  Testament,  or  the  Old  either,  for  that 
matter.  I  speak  advisedly  while  making  this  declara- 
tion, knowing  whereof  I  affirm. 

"  See  that  ye  make  all  things  according  to  the  pat- 
tern," is  the  watchword  of  all  Latter  Day  Saints,  and 
I  intend  to  hold  them  strictly  to  a  rule  of  their  own 
choosing  respecting  their  form  of  church  government. 

CHURCH   GOVERNMENT. 

W.  H.  Kelley,  in  his  "  Presidency  and  Priesthood," 
on  pages  53  and  83,  gives  the  list  of  officials  in  the 
church  as  follows: 

1.  '*  The  First  Presidency,"  consisting  of  one 
"chief  apostle  and  Melchizedek  high  priest,"  and 
two  "counselors"  or  "assistants." 

2.  The  quorum  of  twelve  apostles. 

3.  The  (a)  seventy  elders. 

4.  The  elders. 

5.  Biphops  ["the  presiding  bishop  and  his  two 
counselors,"  called  the  (b)  "  Bishoprick  "]? 

6.  (c)  Priests. 

7.  Teachers. 

8.  Deacons. 

9.  High  Priests. 

10.  (d)  Evangelists. 

11.  (e)  Pastors. 

Here  we  have  eleven  distinct  offices  presented  by 
Mr.  Kelley  as  necessary  to  the  complete  organization 
of  the  Church  of  Christ,  and  that  they  constitute  the 
organic  structure  of  the  body  he  represents. 

It  is  quite  needless,  perhaps,  for  me  to  remind  you 
that  some  of  these  offices  are  not  once  mentioned  in 
the   entire   history   of  the   New   Testament  Church. 


442       THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISAl 

Prominently  among  these  are  the  "  First  Presidency.'* 
Neither  Christ  nor  his  apostles  knew  anything  what- 
ever of  a  ''First  Presidency." 

Mr.  Kelley,  in  rendering  his  list,  totally  ignores  an 
office  in  his  church  second  only  in  dignity  to  that  of 
the  "  First  Presidency,"  namely,  that  of  "Patriarch." 
Why  he  did  so  we  are  left  to  imagine.  No  hint  can 
be  found  in  the  New  Testament  Scriptures  of  the 
existence  in  the  church  of  such  a  thing  as  a  Patri- 
arch. 

Not  a  word  about  a  "  Bishoprick,"  consisting  of  a 
"  presiding  bishop  "  and  his  two  ''counselors."  No 
mention — not  even  a  hint — in  all  the  Bible  of  a 
"  Quorum  of  High  Priests."  Nothing  said  about  the 
office  of  "priest"  in  the  Church  of  Christ.  Not  a 
syllable  about  the  "  High  Council  in  Zion,"  nor  yet  of 
the  "High  Council  in  the  stakes  (!)  of  Zion."  Not 
a  word  about  any  of  these  things;  and  yet  you  urge 
them  as  a  part  of  the  organic  structure  of  the  church. 
And  while  you  do  this  you  say  exultingly  to  the  entire 
religious  world,  "  See  that  you  have  all  things  accord- 
ing to  the  divine  pattern,  as  it  is  laid  down  in  the 
Bihle.^''  Truly  may  we  exclaim,  "O  consistency, 
thou  art  indeed  a  jewel." 

Now,  my  dear  brother,  no  one  knows  better  than 
do  you  that  in  all  God's  word  there  can  be  found 
no  support  whatever  for  such  a  wild  vagary.  Not  a 
scrap  of  history,  either  sacred  or  profane,  can  be 
produced  that  even  so  much  as  remotely  hints  at 
such  an  organization  as  that  which  you  seek  to  main- 
tain. 

No  man  in  the  history  of  the  Mormon  Church  has 
entered  upon  this  difficult  task  with  as  much  pains- 
taking labor  as  has  W.  H.  Kelley  in  his  "  Presidency 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      443 

and  Priesthood;"  and  yet  his  effort  is  devoid  of  a 
single  fact,  either  of  Scripture  or  history,  that,  when 
fairly  construed,  even  tends  to  support  his  position. 
With  respect  to  the  two  'priesthoods,  namely,  "the 
Melchizedek  and  the  Aaronic,"  being  in  the  church, 
his  every  argument  is  based  upon  assumption,  pure 
and  simple. 

You  may  think  this  a  broad,  and  perhaps  ground- 
less, assertion,  yet  I  make  it  after  having  carefully 
read  his  book,  and  know  whereof  I  speak,  and  do  not 
fear  successful  contradiction. 

In  closing  your  argument  on  "  apostles  and 
prophets,"  you  say:  *'  Surely  no  one,  reading  its 
pages  [meaning  the  Bible] ,  can  intelligently  claim  its 
support  for  a  disbelief  in  the  necessity  now,  for 
apostles  and  prophets." 

If  this  be  true,  then  why  do  you  not  have  in  the 
church  'a  class  of  ministers  specifically  denominated 
prophets  as  set  forth  in  1  Cor.  12:  28,  but  purposely 
omitted  by  Mr.  Kelley  in  his  list  of  officers? 

You  have  a  class  of  ministers  called  "apostles," 
but  where  are  your  "  prophets  "  in  the  same  specific 
sense?  You  know  perfectly  well  that  you  have  none. 
This  being  true,  and  having  several  offices,  with  their 
respective  incumbents,  wholly  unknown  to  the  New 
Testament,  and  hence  unauthorized  by  it,  what  be- 
comes of  your  boasted  claim  of  having  a  strictly 
Biblical  church  organization, — a  house  built  accord- 
ing to  the  pattern?  If  you  lack  one  member,  you 
come  short  of  the  pattern.  If  you  have  several  mem- 
bers not  included  in  the  structure  of  the  'original 
body,  then  you  overreach  the  pattern,  which  is 
equally  objectionable.  But  when  it  is  considered 
that  your  system   lachs   in   one  direction   and    over- 


444      THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM 

reaches  in  the  other,  then  there  can  be  but  one  con- 
clusion, and  that  is,  the  structure  is  not  made  accord- 
ing to  the  pattern,  and  hence  must  be  wrong.  I  see  no 
possible  way  of  escape  from  this  conclusion. 

**  THOSE   ABOMINATIONS." 

Under  this  head  3'ou  ask: 

**  But  why  should  these  trouble  you,  when  you  con- 
fess it  to  be  due  to  a  departure  from  the  light  of 
modern  revelations?" 

These  abominations  do  not  trouble  me  in  the  least, 
but  you  seem  to  overlook  the  point  I  most  wish  to 
make,  namely,  that  if  the  modern  *' revelation  "  has 
not  the  power  to  so  influence  and  impress  men  as  to 
restrain  them  from  the  commission  of  such  abomina- 
tions, of  what  possible  good  can  such  a  revelation  be 
to  the  world?     That  is  the  vital  point. 

I  am  not  a  little  surprised,  I  confess,  at  your  effort 
to  apologize  for  this  latter  day  abomination,  by  as- 
serting that  the  Christians  were  chargeable  with 
similar  offences.     Upon  this  point  you  ask: 

"Shall  we  say  that  the  revelation  of  Jesus  is 
chargeable  with  abominations  among  Christians,  only 
a  few  years  after  Jesus  ascended?" 

In  answer  to  this  charge  allow  me  to  suggest  that  it 
may  be  well  for  you  to  jprove  that  Christians,  gen- 
erally, were  guilty  of  the  abominations  you  charge 
upon  them,  before  you  make  it  the  ground  of  an 
apology  for  this  latter  day  abomination. 

I  deny  the  charge  most  emphatically,  and  declare 
that  it  cannot  be  maintained.  That  their  enemies 
charged  them  with  immorality  and  crime  is  conceded ; 
but  that  they  were  guilty  as  charged,  Christians  every- 
where deny. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      445 

The  rule  by  which  I  may  desire  to  test  so-called 
modern  revelation  is  equally  applicable  to  the  revela- 
tion made  by  Jesus  Christ.  If  the  religion  revealed 
by  Jesus  was  not,  and  is  not,  sufficient  to  restrain  the 
evil  tendencies  of  human  nature  and  elevate  man  to  a 
higher  plane  of  life,  then  it  is  not  the  religion  that 
will  redeem  a  fallen  race. 

You  have  but  to  compare  the  present  advanced 
state  of  the  world,  intellectually,  morally  and  spirit- 
ually, with  the  conditions  which  existed  at  the  time 
the  revelation  was  made,  to  convince  you  of  its  divine 
origin. 

Sixty-seven  years  have  now  transpired  since  the 
dawn  of  "  revelation's  holy  light,"  as  announced  by 
Joseph  Smith.  Compare  the  results  of  this  sixtj'- 
seven  j-ears  with  the  corresponding  period  of  time 
beginning  with  the  introductory  work  and  revelation 
of  Jesus  Christ,  and  we  must  say  the  divinity  of  the 
revelation  of  Jesus  is  made  to  appear,  and  in  com- 
parison with  whose  grandeur  and  glory  the  pretended 
revelation  of  Joseph  Smith  sinks  into  contemptible 
insignificance.  We  must  determine  the  value  of  a 
system  by  the  amount  of  good  it  accomplishes.  Look 
at  results,  not  theories. 

THOSE   IDOLATROUS   ISRAELITES. 

Your  reference  to  the  idolatry  of  the  children  of 
Israel,  while  Moses  was  in  Mount  Sinai  receiving  the 
Law,  is  wholly  inadmissible  as  an  apology  for  the 
abominations  growing  out  of  Mormonism,  and  cannot 
be  forced  into  service  as  an  excuse  for  the  utter  fail- 
ure of  Joseph  Smith's  new  revelation.  These  Israel- 
ites, for  four  hundred  years,  had  been  kept  in  bond- 
age and  in  ignorance,  and  were  comparable  only  to 


446     THE  DOCTRINES  AND  DOGMAS  OF  MOEMONISM 

the  freedmen  of  the  South  at  the  time  of  their  eman- 
cipation from  the  bondage  of  slavery.  Will  you,  in 
order  to  make  out  a  case,  place  the  followers  of 
Joseph  Smith  on  a  level,  morally',  intellectually  and 
spiritually,  with  these  ignorant  slaves  of  both  ancient 
and  modern  times?  Surely  it  must  be  a  desperate 
case  that  requires  such  a  mode  of  defense. 

No,  Bro.  L ,  this  will  not  do.  The  truth  ex- 
plains the  situation  far  better;  and  the  truth  is, 
there  was  no  potency  in  the  modern  revelation  for 
good,  and  hence  its  failure. 

On  the  third  page  of  j-our  letter  you  seek  to  evade 
the  force  of  my  remarks  in  the  arraignment  of  the 
"  old  church  "  by  saying: 

"  The  facts  of  the  case,  when  fully  considered,  will 
vindicate  the  great  mass  of  the  people;  for  not  one  in 
ten  was  guilty.''^ 

Suppose  we  examine  a  few  of  the  facts  connected 
with  this  matter. 

At  the  time  of  Mr.  Smith's  death,  in  1844,  the 
church,  it  has  ever  been  claimed  by  Latter  Day 
Saints,  numbered  200,000  souls.  Of  this  number, 
according  to  your  figures,  20,000  only  were  guilty. 
This  leaves  180,000  who  stand  "vindicated."  Take 
from  this  number  the  entire  membership  of  the  Reor- 
ganized Church,  which,  in  round  numbers,  is  about 
25,000  (and  this,  you  will  doubtless  concede,  is  quite 
liberal,  as  many  of  this  number  must  be  new  con- 
verts), and  we  have  a  balance  of  155,000.  Where 
shall  we  look  for  these  Saints,  155,000  strong,  who 
stand  "vindicated"  by  your  mode  of  argument? 
Where,  except  under  the  domain  of  the  Utah  Church, 
can  this  number  be  found?  Can  you  account  for 
them? 


THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM      447 

Again:  If  only  ten  per  cent  were  guilty,  as  you 
assert,  why  was  it  declared  in  what  is  known  as  the 
"Revelation  of  1841,"  written  by  Joseph  Smith,  that 
if  the  church  did  not  complete  the  temple  at  Nauvoo, 
111.,  within  a  given  time,  they  should  "  be  rejected  as 
a  church  with  joxxv  dead,  saith  the  Lord  your  God?  " 
The  Reorganized  Church  has  ever  maintained  that 
when  Joseph  Smith  publicly  announced,  just  before 
his  death,  that  there  should  be  "no  more  baptisms  for 
the  dead' ^  in  the  Mississippi  River,  the  entire  church 
was  rejected  of  God.  How  can  you  justify  this 
wholesale  condemnation  of  both  the  living  and  the 
dead,  if  not  one  in  ten  was  guilty? 

So  far  as  the  moral  character  of  the  people  of  the 
Reorganized  Church  is  concerned,  I  have  only  to 
remind  you  that  whatever  of  moral  excellence  they 
may  possess  is  due,  not  to  the  "  distinctively  Mor- 
monic  Canons,"  but  rather  to  the  divine  excellence  of 
the  early  "Christian  Canons,"  as  we  have  them  in 
the  New  Testament  Scriptures. 

NO    NEW   REVELATION   NECESSARY. 

That  during  a  period  of  some  four  thousand 
3^ears — from  Adam  to  Christ — God  did  graciously 
reveal  his  will  to  man  in  various  ways,  is  readily  and 
frankly  conceded;  but  this  fact  does  not  afford  a 
sufficient  reason  for  believing  that  he  will  ever  con- 
tinue to  do  so.  To  my  mind  this  reason  is  insuffi- 
cient. The  conclusion  is  not  warranted  by  the  prem- 
ise. If  men  were  justified  by  the  works  of  the  Law, 
then  your  argument  would  appear  to  possess  the 
elements  of  consistency.  But  Paul  assures  us  that 
'*  man  is  not  justified  by  the  works  of  the  law,  but  by 
faith  in  Jesus  Christ,    .    .    .    Christ  having  redeemed 


448       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

US  from  the  curse  of  the  law ;  for  by  the  works  of  the 
law  shall  no  flesh  be  justified."    (Gal.  2:  16;  SilS.) 

When  Christ  came  into  the  world  he  made  a  revela- 
tion of  God's  will  to  man,  by  the  provisions  of  which 
all  flesh  might  be  justified  before  him. 

The  divine  law  thus  revealed,  James  assures  us,  is 
the  *' perfect  law  of  liberty  "  (Jas.  1:  25.)  The  Gos- 
pel law,  then,  is  a  perfect  law;  and  if  perfect  it  con- 
tains every  necessary  provision  for  man's  redemption. 
Peter  assures  us  that  this  revelation  of  God's  will  to 
man  contains  "  all  things  that  pertain  unto  life  and 
godliness."    (2  Pet.  1:  3.) 

This  cannot  be  said  of  any  revelation  given  to  man 
previously  to  this  time.  But  here  we  have  a  law- 
which  contains  everything  necessary  to  life;  every- 
thing necessary  to  godliness,  and  hence,  everything 
necessary  to  man's  salvation.  It  follows,  then,  as  a 
logical  sequence,  that  if  everything  necessary  to  the 
salvation  of  a  fallen  race  was  given  through  Jesus 
Christ,  there  can  be  no  possible  need  for  a  subsequent 
revelation. 

Any  additions  to  this  perfect  law  would  only  mar 
and  destroy  its  beauty;  and  that  is  just  what  Joseph 
Smith's  revelation  has  done. 

Kef  erring  to  my  illustration,  you  say:  "  That  little 
'constitution'  argument  fails  to  meet  the  case,"  but 
you  do  not  attempt  to  show,  by  analyzing  it,  wherein 
it  "fails." 

"BASIC  IDEA   OF  MORMONISM." 

Again:  You  say  *'  the  basic  idea  of  Mormonism 
remains  unshaken  and  unmoved."  I  presume  yoa 
mean  the  "basic  idea"  remains  "unshaken"  in  the 
minds  of  those  who  still  endorse  it.     Nothing  more. 


THE  DOCTRINES  AND  DOGMAS  OF  MORMOMSM      449 

The  same  may  be  said  of  Mohammedanism  or  of 
Buddhism.  It  does  not  follow  that,  because  *'the 
basic  idea"  of  a  system  may  remain  '*  unshaken  "  in 
the  minds  of  its  devotees,  the  principle  involved  in 
such  '*  basic  idea  "  is  necessarily  correct. 

You  seemingly  wish  to  impress  upon  my  mind  the 
fact  of  God's  immutability,  a  point  never  brought  in 
question,  and  has  nothing  to  do  with  the  questions  in 
controversy.  No  Christian  doubts  that  God  is  un- 
changeable, and  that  he  commands  and  he  revokes. 
It  is  very  illogical,  as  well  as  unscriptural,  to  say  that 
what  God  did  sometime  in  the  remote  past  he  will 
always  continue  to  do.  For  example,  he  once  placed 
his  people  under  the  severe  training  of  a  '*  school- 
master " — the  Law — ^but  this  is  no  just  ground  for 
believing  he  would  always  retain  the  old  Jewish  peda- 
gogue. But,  quite  to  the  contrary,  we  have  the  fact 
clearly  established  that  Christ  is  the  *'  end  of  the 
law,"  and  hence  Paul  says  "  we  are  no  longer  under 
the  schoolmaster,"  but  under  grace. 

Hence  it  does  not  follow  that  because  God  revealed 
his  will  to  man,  especially  endowed,  before  Christ, 
he  will  ever  continue  to  do  so  after  the  ''  perfect  law 
of  liberty"  was  given. 

AN   IMPORTANT   QUESTION. 

This  brings  me  to  the  consideration  of  a  question 
you  propound  which  I  consider  directly  to  the  point, 
and  very  important.     It  is  this: 

*'  If  it  was  ever  the  purpose  of  God  to  suspend  the 
function  of  revelation,  and  so  be  unlike  all  the  prece- 
dents established  during  the   previous  four  thousand 

years,    why   did   he    make   special   promises    through 
29 


450       THE  DOCTRINES  AND  DOGMAS  OF  MORMONISM 

Jesus  Christ,  pledging  continuous  revelation  to  his 
people?" 

This  question  reminds  me  of  an  incident  said  to 
have  occurred  in  the  schoolroom.  The  professor 
was  hearing  a  class  in  natural  philosophy,  and  pre- 
sented the  following  hypothetical  question:  "Sup- 
pose a  tank  filled  with  water  weighs  375  pounds. 
Why  is  it  that  if  a  fish  weighing  seven  pounds  be  put 
into  the  tank  it  does  not  increase  its  weight  by  just  so 
many  pounds?"  Various  reasons  were  assigned,  but 
no  two  pupils  could  agree  as  to  why  the  weight  was 
not  increased  by  the  addition  of  a  seVen-pound  fish. 
Finally  the  professor  said : 

"You  have  failed  to  consider  a  very  important 
matter  connected  with  the  solution  of  this  question. 
It  is  imperative  that  you  first  determine  that  the 
weight  is  not  increased  by  the  addition  of  the  fish,  and 
then  you  may  be  able  to  say  why  it  is  not." 

Accordingly,  allow  me  to  suggest  that  you  first 
prove  that  God  made  "special  promises"  through 
Christ,  "  pledging  continuous  revelation  to  his  peo- 
ple," and  then  I  will  try  to  tell  you  why  he  did  so. 
All  the  answer  I  deem  it  necessary  to  make  at  present 
is  to  state  that  no  "  special  promise  "  can  be  found  in 
the  sayings  of  Christ,  and  no  such  "  pledge  "  has  ever 
been  made  b}^  him. 

It  is  my  habit,  as  you  are  doubtless  aware,  to  state 
my  points  of  objection  without  ambiguity;  and  so,  if 
I  am  in  error  in  this  matter,  it  will  be  the  easiest 
thing  in  the  world  to  show  it  by  pointing  to  chapter 
and  verse  wherein  the  "special  promise"  and  the 
divine  "  pledge  "  are  made.  And  I  repeat  it,  and  do 
so  knowing  every  passage  upon  which  you  rely  for 


THE  DOCTRIXES  AXD  DOGMAS  OF  MOIIMOXISM      451 

support,  that  no  scriptural  proof  can  be  adduced  in 
support  of  your  position  upon  this  point. 

THE  NEW  TESTAMENT  A  PERFECT  RULE. 

I  wish  now  to  call  attention  to  a  paragraph  in  your 
letter  which  is,  to  say  the  least,  very  remarkable. 
Referring  to  the  Old  and  New  Testament  Scriptures, 
you  say: 

'*  The  writings  of  the  Old  Testament  are  only  in 
part.  .  .  .  The  New  Testament  is,  at  best,  but  a 
scrapping  of  incidents  and  ideas,  but  a  compilation  of 
a  few  epistles  and  letters,  and  the  book  of  John's 
visions." 

When  your  missionaries  go  out  upon  their  missions 
to  preach  the  "  everlasting  Gospel  "  to  the  nations  of 
the  earth,  thej^  hold  up  the  Bible  to  the  world  as  the 
rule  of  faith  and  practice,  the  standard  by  which  they 
must  be  governed,  the  '*  banknote  detector  "  by  which 
all  spurious  theological  coins  may  be  detected.  And 
it  seems  a  little  strange  that  you  should  now  find  it 
necessary  to  recede  from  this  position  and  aver  that 
the  New  Testament  is,  at  best,  but  fragmentary  and 
incomplete.  But  why  should  1  wonder  that  you 
boldly  assert  on  page  nine  of  your  letter  that  the 
*'New  Testament  is  not  all-sufficient  upon  these  great 
questions,"  when  it  is  a  well  known  fact  that  you  but 
voice  the  sentiment  of  the  entire  church  upon  this 
l^oint? 

To  say  the  New  Testament  is,  at  best,  but  fragmen- 
tary, and  therefore  a  very  imperfect  guide,  is  to 
charge  both  Jesus  and  his  disciples  with  incompetency 
and  unfaithfulness  in  the  discharge  of  duties  divinel}' 
imposed.  And  this,  to  my  mind,  is  the  worst  possible 
phase  of  agnosticism. 


452       THE  DOCTRINES  AND  DOGMAS  OF  MORMON  ISM 

Now  I  am  full}^  convinced  that  the  New  Testament, 
as  a  rule  of  Christian  faith  and  practice,  is  all-suffi- 
cient— that  whatsoever  is  not  contained  in  it  is  not 
necessary.  This  rule  holds  good  as  to  both  doctrine 
and  church  organization.  A  doctrine  that  cannot  be 
clearly  established  by  its  authority  is  wholly  useless, 
if  not  absolutely  hurtful. 

A  church  organization  that  cannot  be  sustained  by 
clear,  unmistakable  proofs  from  the  New  Testament 
Scriptures,  is  unworthy  of  serious  consideration,  and 
should  be  rejected. 

It  will  not  do,  Bro.  L ,  to  say  that  Christ  gave 

an  imperfect  law,  and  that  the  disciples  failed  in  the 
discharge  of  their  duties,  and  that  God  waited  eigh- 
teen hundred  years  to  correct  the  blunder  through 
Joseph  Smith.  This  is  asking  too  much  of  men 
endowed  with  an  ordinary  degree  of  common  sense. 

FIVE    POINTED    QUESTIONS. 

On  page  ten  of  your  letter  you  begin  your  answer  to 
my  five  pointed  questions.  In  answer  to  the  question, 
"What  valid  reason  can  be  given  for  believing  God 
ever  gave  a  revelation  to  Joseph  Smith?"  you  make 
the  following  reply: 

1.  The  claim  is  not  unreasonable. 

2.  It  is  not  anti-Scriptural. 

3.  It  is  in  harmony  with  "  all  Scriptures." 

4.  It  is  in  fulfillment  of  ancient  prophecy. 

5.  Joseph  Smith's  prophecies  have  had  direct  ful- 
fillment. 

6.  The  gifts  of  the  Holy  Spirit  have  followed  the 
word  preached. 

In  answer  to  the  above  allow  me  to  suggest  that  the 
"reasons"  given  are  but  so  many  assertions  unsup- 


THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM      4.'):; 

ported  by  the  necessary  proofs;  and  with  a  bare 
denial  I  might,  with  all  propriety,  let  the  matter  rest 
where  it  is. 

But  I  will  go  a  little  further,  and  reply: 

1.  The  claim  is  unreasonable,  ])ecause  no  single 
additional  truth,  either  moral  or  spiritual,  has  been 
giv^en,  as  you  admit. 

2.  It  is  unscriptural,  because  Mr.  Smith's  system, 
in  organization  and  doctrine,  is  at  variance  with  the 
Bible. 

3.  No  scriptural  proofs  can  be  adduced  in  its  sup- 
port. 

4.  No  "  ancient  prophecy  "  points  to  Joseph 
Smith  or  his  pretended  revelation. 

5.  No  prophecy  of  Joseph  Smith  has  ever  had 
*' direct  fulfillment" — not  even  that  concerning  the 
"  rebellion  of  South  Carolina." 

6.  From  a  forty  j' ears'  experience,  and  careful 
observation,  I  know  of  no  "spiritual  gifts"  to  have 
"followed  the  word  preached." 

It  is  true  I  have  witnessed  what  enthusiasts  called 
the  "gift  of  tongues,"  the  "interpretation  of 
tongues,"  the  "gift  of  prophecy,"  the  "gift  of  heal- 
ing "  and  other  "  gifts,"  but  none  that  I  believe  were, 
in  fact  "spiritual  gifts,"  in  the  Biblical  sense  of  that 
term.  Judging  from  the  light  of  my  own  experience 
and  observation,  as  well  as  from  the  experience  of 
scores  of  others  with  whom  1  have  been  associated 
during  the  past  thirty  or  forty  years,  I  have  become 
perfectly  satisfied  that  the  miraculous  things  claimed 
are  "  rather  fanciful  than  true."  N'ever,  in  all  my 
experience,  have  I  been  permitted  to  witness  one 
single  mirade.     Not  one. 

I  have  seen  what  credulous  persons  were  pleased  to 


454       THE  DOCTRINES  A XI)  DOGMAS  OF  MORMONISM 

call  such,  but  nothing  which  ever  appealed  to  niv 
cool,  sober  second  thought — to  my  intelligence — as  a 
genuine  miracle.  To  be  candid  with  you  and  honest 
with  myself,  1  have  no  reason  to  believe  in  the  exist- 
ence of  anything  miraculous,  in  the  proper  sense  of 
that  term,  as  connected  with  the  Reorganized  Church. 

These  six  reasons,  then,  are  valid  only  to  those 
who  have  previously  endorsed  Mr.  Smith's  claim  to 
prophetic  powers,  but  have  no  weight  whatever  in 
convincing  unbelievers,  and  hence  are  valueless. 

In  answer  to  my  second  question,  namely,  What 
principle  of  truth,  necessary  to  man's  salvation,  did 
Joseph  Smith  advance  that  did  not  already  exist? 
You  refer  me  to  Nos.  1 ,  2,  3,  4  and  5  of  pages  7,  8  and 
9  of  your  letter.  Upon  a  careful  examination  of  the 
numbers  the  fact  appears  that  not  a  single  new  trutlt 
appears. 

The  new  revelation,  instead  of  presenting  a  new 
thought,  or  a  new  truth,  simply  takes  part  in  a  con- 
troversy on  questions  made  plain  in  the  Bible.  For 
example. 

No.  1.  On  the  question  of  "  water  baptism,"  takes 
the  side  of  immersion.  The  Baptists  had  decided  this 
point  in  the  same  way  hundreds  of  years  before 
Joseph  Smith  was  born.  There  is  nothing  new  in 
this. 

No.  2.  The  laying  on  of  hands  in  confirmation  is 
nothing  new.  Others  have  practiced  this  for  cen- 
turies. The  Roman  Catholic  and  Episcopal  Churches 
practice  it,  as  do  also  the  Six  Principle  Baptists. 
So  no  new  light  can  be  claimed  on  this  point. 

No.  3.  The  only  point  presented  in  this  paragrapli 
is,  that  somebody  must  be  authorized  to  minister  in 
Gospel     ordinances.       Every    church     in     existence,^ 


THE  DOCTRINES  AND  DOGMAS  OF  MORMOXISM      455 

whether  Catholic  or  Protestant,  believes  the  same. 
But  Joseph  Smith  claims  that  this  authority  can  be 
conferred  only  through  his  revelation.  This  you  be- 
lieve also;  and  I  am  frank  to  confess  this  may  be 
considered  something  new,  and  the  only  new  thought 
so  far  discovered. 

No.  4.  Deals  with  the  Eucharist,  but  no  new 
thought  is  evolved.  The  new  "  revelation  "  does  not 
determine  the  day  of  the  week  upon  which  the 
Eucharist  shall  be  celebrated,  nor  how  often  it  shall 
occur. 

No.  5.  In  this  something  new — absolutely  new — is 
presented,  and  I  am  frank  to  confess  it.  It  deals 
with  church  organization;  and  such  an  organization 
as  that  presented  by  Joseph  Smith  and  promulgated 
by  all  Latter  Day  Saints  never  had  an  existence  till 
he  originated  it. 

Christ  and  the  apostles  never  dreamed  of  such  a 
system — never  authorized  it.  No  subsequent  history 
even  so  much  as  hints  at  anything  of  the  kind.  Yes, 
that  is  something  new. 

As  I  have  already  shown,  the  entire  system  is  at 
variance  with  the  Bible  "pattern,"  and  must  there- 
fore be  rejected  as  grossly  erroneous,  and  offensive  to 
the  great  Master  Builder. 

THE    BIBLE    A    DETECTOR. 

Your  entire  argument  is  directed  against  the  gener- 
ally received  opinion  that  the  New  Testament  Scrip- 
tures are  a  sufficient  rule  for  the  government  of  the 
church  and  the  salvation  of  man.  In  fact,  you  un- 
hesitatingly declare  the  "New  Testament  is  not  all- 
sufficient."  Upon  this  point  I  am  fully  aware  you 
represent   the  real  sentiment   of   your   church.     But 


456       THE  DOCTRINES  AND  DOGMAS  OF  JIOBMOXISM 

does  it  not  seem  like  duplicity  for  3our  leading  men, 
both  ill  their  published  works  and  in  their  sermons, 
to  hold  up  the  Bible  as  being  the  onli/  means  by  which 
to  detect  error  and  false  doctrine,  when  it  is  perfectly 
clear  that  they  do  not  themselves,  in  their  hearts, 
believe  what  they  say? 

1  cannot  better  illustrate  this  than  by  quoting  from 
Apostle  Wm.  H.  Kelley  in  his  *' Presidency  and 
Priesthood."  Speaking  of  what  he  calls  "  a  money 
test,"  or  detector  of  counterfeit  coins,  he  says: 

"  When  every  mark  and  figure  on  a  coin  or  bill 
tendered  in  exchange  harmonizes  with  the  detector, 
it  is  pronounced  good  money.  But  if  there  is  any 
thing  found  on  the  coin  or  bill  not  to  be  found  in  the 
detector^  or  if  there  is  something  left  out  of  the  coin 
or  bill  that  is  found  in  the  detector,  it  is  rejected  as 
spurious. 

*'The  New  Testament  contains  the  history  of  the 
formation  of  the  primitive  church;  hence  it  is  the 
test  or  detector  by  which  all  church  organizations 
claiming  to  be  true  are  to  be  tried.  .  .  .  Then, 
friend,  seeker,  take  the  New  Testament  in  your  hand 
as  your  guide  and  test ^  by  which  to  try  systems,  and 
start  out  and  make  search  throughout  Christendom, 
and  see  how  many  churches  may  be  found  that  will 
answer  to  the  pattern  as  being  the  church  of  Jesus 
Christ.  Do  not  lose  sight  of  the  detector,  or  you  will 
be  in  danger  of  being  imposed  upon  by  something 
man-made  and  spurious."     (Pages  49,  50.) 

Why  this  seemingly  earnest  exhortation  to  take  the 
New  Testament  as  a  "guide  and  test"  when  starting 
out  in  search  of  the  truth,  when  the  ministry  of  your 
church  are  united  in  declaring  it  to  be  an  insufficient 


THE  DOCTRINES  AND  DOGMAS  OF  MOBMONISM     457 

and  unreliable  guide — "  a  mere  scrapping  of  inci- 
dents," as  you  phrase  it? 

As  well  may  you  start  out  to  detect  spurious  coins 
and  bills  with  a  fragmentary  and  imperfect  detector 
in  your  hand,  as  to  start  out  to  detect  frauds  and 
spurious  religions  with  an  imperfect  Bible  in  your 
hand.  In  either  case  your  ''  detector  "  would  utterly 
fail  to  detect. 

I  do  not  speak  flatteringly  when  I  say  a  man  of 
your  intelligence  and  powers  to  analyze  cannot  fail  to 
see  that  there  must  be  something  radically  wrong 
with  either  your  logic  or  your  facts;  and  I  do  not 
hesitate  to  say  the  trouble  is  with  your  facts.  Your 
whole  system  is  wrong. 

I  think  I  understand  just  why  such  appeals  as  that 
quoted  from  Mr.  Kelley's  book  are  made.  He,  with 
all  others  making  the  appeal,  well  knows  that  other 
churches  do  not  have  "apostles  and  prophets"  in 
their  organic  structure,  in  the  specific  sense  in  which 
you  employ  the  term,  and  claiming  to  have  them  in 
your  church,  attention  is  called  to  the  fact,  and  much 
stress  laid  upon  this  *' detector"  rule  in  order  to 
catch  the  unwary  and  captivate  the  credulous. 

This  method  is  misleading,  because  it  does  not 
present  the  whole  truth.  Many  facts  are  kept  in  the 
background,  and  come  to  light  onl}^  after  the  inves- 
tigator has  committed  himself  to  the  system.  In  this 
connection  I  repeat  with  emphasis  that  no  such 
church  organization  as  that  which  you  represent,  with 
its  "two  priesthoods"  and  numerous  officials,  is 
known  to  the  Bible,  and  cannot  be  sustained  by  the 
authority  of  Christ  and  his  apostles.  I  make  this 
declaration  with  all  confidence,  knowing  whereof  I 
affirm,  and  am  prepared  to  meet  the  issue. 


Date  Due 


My  8- 


^21 


K'^\ 


W\ 


"l 


^im.  1  a 's^ 


liiMi 


^  ^fiiii»^-»g 


atth. 


